ऋग्वेद 1.164 (श्लोक 1) - Project अर्थ (Artha)

ऋग्वेद

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[rv-1-164] • 52 श्लोकाः

अस्य वामस्य पलितस्य होतुस्तस्य भ्राता मध्यमो अस्त्यश्नः । तृतीयो भ्राता घृतपृष्ठो अस्यात्रापश्यं विश्पतिं सप्तपुत्रम् ॥

asya vāmasya palitasya hotustasya bhrātā madhyamo astyaśnaḥ | tṛtīyo bhrātā ghṛtapṛṣṭho asyātrāpaśyaṃ viśpatiṃ saptaputram ||

I have beheld the Lord of men with seven sons; of which delightful and benevolent (deity), who is the object of our invocation, there is an all-pervading middle brother, and a third brother, well fed with (oblations of) ghee.

सप्त युञ्जन्ति रथमेकचक्रमेको अश्वो वहति सप्तनामा । त्रिनाभि चक्रमजरमनर्वं यत्रेमा विश्वा भुवनाधि तस्थुः ॥

sapta yuñjanti rathamekacakrameko aśvo vahati saptanāmā | trinābhi cakramajaramanarvaṃ yatremā viśvā bhuvanādhi tasthuḥ ||

They yoke the seven (horses) to the one-wheeled car; one horse, named seven, bears it along; the three-axled wheel is undecaying, never loosened, and in it all these regions of the universe abide.

इमं रथमधि ये सप्त तस्थुः सप्तचक्रं सप्त वहन्त्यश्वाः । सप्त स्वसारो अभि सं नवन्ते यत्र गवां निहिता सप्त नाम ॥

imaṃ rathamadhi ye sapta tasthuḥ saptacakraṃ sapta vahantyaśvāḥ | sapta svasāro abhi saṃ navante yatra gavāṃ nihitā sapta nāma ||

The seven who preside over this sevenpwheeled chariot (are) the seven horses who draw it; seven sisters ride in it together, and in are deposited the seven forms of utterance.

को ददर्श प्रथमं जायमानमस्थन्वन्तं यदनस्था बिभर्ति । भूम्या असुरसृगात्मा क्व स्वित्को विद्वांसमुप गात्प्रष्टुमेतत् ॥

ko dadarśa prathamaṃ jāyamānamasthanvantaṃ yadanasthā bibharti | bhūmyā asurasṛgātmā kva svitko vidvāṃsamupa gātpraṣṭumetat ||

Who has seen the primeval (being) at the time of his being born; what is that endowed with substance which the unsubstantial sustains; from earth are the breath and blood; but where is the soul; who may repair to the sage to ask this?

पाकः पृच्छामि मनसाविजानन्देवानामेना निहिता पदानि । वत्से बष्कयेऽधि सप्त तन्तून्वि तत्निरे कवय ओतवा उ ॥

pākaḥ pṛcchāmi manasāvijānandevānāmenā nihitā padāni | vatse baṣkaye'dhi sapta tantūnvi tatnire kavaya otavā u ||

Immature (in understanding) undiscerning in mind, I inquire of those things which are hidden (even) from the gods; (what are) the seven threads which the sages have spread to envelop the sun, in whom all abide?

अचिकित्वाञ्चिकितुषश्चिदत्र कवीन्पृच्छामि विद्मने न विद्वान् । वि यस्तस्तम्भ षऴिमा रजांस्यजस्य रूपे किमपि स्विदेकम् ॥

acikitvāñcikituṣaścidatra kavīnpṛcchāmi vidmane na vidvān | vi yastastambha ṣaḻimā rajāṃsyajasya rūpe kimapi svidekam ||

Ignorant, I inquire of the sages who know (the truth); not as one knowing (do I inquire), for the sake of (gaining) knowledge; what is that one alone, who has upheld these six spheres in the form of the unborn?

इह ब्रवीतु य ईमङ्ग वेदास्य वामस्य निहितं पदं वेः । शीर्ष्णः क्षीरं दुह्रते गावो अस्य वव्रिं वसाना उदकं पदापुः ॥

iha bravītu ya īmaṅga vedāsya vāmasya nihitaṃ padaṃ veḥ | śīrṣṇaḥ kṣīraṃ duhrate gāvo asya vavriṃ vasānā udakaṃ padāpuḥ ||

Let him who knows this (truth) quickly declare it; the mysterious condition of the beautiful ever-moving (sun); the rays shed (their) milk from his (exalted) head investing his form with radiance; they have drunk up the water by the paths (by which they were poured forth).

माता पितरमृत आ बभाज धीत्यग्रे मनसा सं हि जग्मे । सा बीभत्सुर्गर्भरसा निविद्धा नमस्वन्त इदुपवाकमीयुः ॥

mātā pitaramṛta ā babhāja dhītyagre manasā saṃ hi jagme | sā bībhatsurgarbharasā nividdhā namasvanta idupavākamīyuḥ ||

The mother, (earth), worships the father, (sun), with holy rites, for the sake of water; but he has anticipated (her wants) in his mind; whereupon desirous of progeny, she is penetrated by the dews of impregnation, and, (all) expectant of abundance, exchange words (of congratulation).

युक्ता मातासीद्धुरि दक्षिणाया अतिष्ठद्गर्भो वृजनीष्वन्तः । अमीमेद्वत्सो अनु गामपश्यद्विश्वरूप्यं त्रिषु योजनेषु ॥

yuktā mātāsīddhuri dakṣiṇāyā atiṣṭhadgarbho vṛjanīṣvantaḥ | amīmedvatso anu gāmapaśyadviśvarūpyaṃ triṣu yojaneṣu ||

The mother, (sky), was associated in (sustaining) the burden of the fulfiller of desires, (the earth); the embryo (water) rested within the (womb of the) clouds; thereupon the calf bellowed, and beheld the omniform cow in the three combinations.

तिस्रो मातॄस्त्रीन्पितॄन्बिभ्रदेक ऊर्ध्वस्तस्थौ नेमव ग्लापयन्ति । मन्त्रयन्ते दिवो अमुष्य पृष्ठे विश्वविदं वाचमविश्वमिन्वाम् ॥

tisro mātṝstrīnpitṝnbibhradeka ūrdhvastasthau nemava glāpayanti | mantrayante divo amuṣya pṛṣṭhe viśvavidaṃ vācamaviśvaminvām ||

The one sole (sun), having three mothers and three fathers, stood on high; none ever over-weary him; the (gods) on the summit of the sky take counsel respecting him in language all-comprehending (but) not extending to all.

द्वादशारं नहि तज्जराय वर्वर्ति चक्रं परि द्यामृतस्य । आ पुत्रा अग्ने मिथुनासो अत्र सप्त शतानि विंशतिश्च तस्थुः ॥

dvādaśāraṃ nahi tajjarāya varvarti cakraṃ pari dyāmṛtasya | ā putrā agne mithunāso atra sapta śatāni viṃśatiśca tasthuḥ ||

The twelve-spoked wheel, of the true (sun) revolves round the heavens, and never (tends) to decay; seven hundred and twenty children in pais, Agni, abide in it.

पञ्चपादं पितरं द्वादशाकृतिं दिव आहुः परे अर्धे पुरीषिणम् । अथेमे अन्य उपरे विचक्षणं सप्तचक्रे षऴर आहुरर्पितम् ॥

pañcapādaṃ pitaraṃ dvādaśākṛtiṃ diva āhuḥ pare ardhe purīṣiṇam | atheme anya upare vicakṣaṇaṃ saptacakre ṣaḻara āhurarpitam ||

They have termed the five-footed, twelve-formed parent, Puriṣin, when in the further hemisphere of the sky; and others have termed in Arpita, when in the hither (portion of the sky); shining in his seven-wheeled car), each (wheel) having six spokes.

पञ्चारे चक्रे परिवर्तमाने तस्मिन्ना तस्थुर्भुवनानि विश्वा । तस्य नाक्षस्तप्यते भूरिभारः सनादेव न शीर्यते सनाभिः ॥

pañcāre cakre parivartamāne tasminnā tasthurbhuvanāni viśvā | tasya nākṣastapyate bhūribhāraḥ sanādeva na śīryate sanābhiḥ ||

All beings abide in this five-spoked revolving wheel; the heavily-loaded axle is never heated; its eternal compact nave is never worn away.

सनेमि चक्रमजरं वि वावृत उत्तानायां दश युक्ता वहन्ति । सूर्यस्य चक्षू रजसैत्यावृतं तस्मिन्नार्पिता भुवनानि विश्वा ॥

sanemi cakramajaraṃ vi vāvṛta uttānāyāṃ daśa yuktā vahanti | sūryasya cakṣū rajasaityāvṛtaṃ tasminnārpitā bhuvanāni viśvā ||

The even-fellied, undecaying wheel, repeatedly revolves; ten, united on the upper surface, bear (the world); the orb of the sun proceeds, invested with water, and in it are all beings deposited.

साकंजानां सप्तथमाहुरेकजं षऴिद्यमा ऋषयो देवजा इति । तेषामिष्टानि विहितानि धामशः स्थात्रे रेजन्ते विकृतानि रूपशः ॥

sākaṃjānāṃ saptathamāhurekajaṃ ṣaḻidyamā ṛṣayo devajā iti | teṣāmiṣṭāni vihitāni dhāmaśaḥ sthātre rejante vikṛtāni rūpaśaḥ ||

Of those that are born together, sages have called the seventh single-born; for six are twins, and are moveable, and born of the gods; their desirable (properties), plural ced severally in their proper abode, are various (also) in form, and revolve for (the benefit of) that which is stationary.

स्त्रियः सतीस्ताँ उ मे पुंस आहुः पश्यदक्षण्वान्न वि चेतदन्धः । कविर्यः पुत्रः स ईमा चिकेत यस्ता विजानात्स पितुष्पितासत् ॥

striyaḥ satīstā~ u me puṃsa āhuḥ paśyadakṣaṇvānna vi cetadandhaḥ | kaviryaḥ putraḥ sa īmā ciketa yastā vijānātsa pituṣpitāsat ||

They have called thes, my virtuous feminine les, males; he who has eyes beholds; the blind man sees not; he whois a sage son understands this, and he who discriminates is the father of the father.

अवः परेण पर एनावरेण पदा वत्सं बिभ्रती गौरुदस्थात् । सा कद्रीची कं स्विदर्धं परागात्क्व स्वित्सूते नहि यूथे अन्तः ॥

avaḥ pareṇa para enāvareṇa padā vatsaṃ bibhratī gaurudasthāt | sā kadrīcī kaṃ svidardhaṃ parāgātkva svitsūte nahi yūthe antaḥ ||

The cow, holding her calf underneath with her fore-feet, and then above with her hind-feet, has risen up; whither is she gone; to whom has she turned back when half-way; where does she bear young; it is not amidst the herd.

अवः परेण पितरं यो अस्यानुवेद पर एनावरेण । कवीयमानः क इह प्र वोचद्देवं मनः कुतो अधि प्रजातम् ॥

avaḥ pareṇa pitaraṃ yo asyānuveda para enāvareṇa | kavīyamānaḥ ka iha pra vocaddevaṃ manaḥ kuto adhi prajātam ||

He who knows the protector of this (world) as the inferior associated with the superior, and the superior associated with the inferior, he is, as it were, a sage; but who in this world can expound (it); whence is the divine mind in its supremacy engendereḍ

ये अर्वाञ्चस्ताँ उ पराच आहुर्ये पराञ्चस्ताँ उ अर्वाच आहुः । इन्द्रश्च या चक्रथुः सोम तानि धुरा न युक्ता रजसो वहन्ति ॥

ye arvāñcastā~ u parāca āhurye parāñcastā~ u arvāca āhuḥ | indraśca yā cakrathuḥ soma tāni dhurā na yuktā rajaso vahanti ||

Those which (the sages) have termed descending, they have also termed ascending; and those they have termed ascending, they have also called descending; and those (orbits) which your, Soma and Indra, have made, bear along the worlds like (oxen) yoked to a twain.

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परि षस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभि चाकशीति ॥

dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pari ṣasvajāte | tayoranyaḥ pippalaṃ svādvattyanaśnannanyo abhi cākaśīti ||

Two birds associated together, and mutual friends, take refuge in the same tree; one of them eats the sweet fig; the other abstaining from food, merely looks on.

यत्रा सुपर्णा अमृतस्य भागमनिमेषं विदथाभिस्वरन्ति । इनो विश्वस्य भुवनस्य गोपाः स मा धीरः पाकमत्रा विवेश ॥

yatrā suparṇā amṛtasya bhāgamanimeṣaṃ vidathābhisvaranti | ino viśvasya bhuvanasya gopāḥ sa mā dhīraḥ pākamatrā viveśa ||

Where the smooth-gliding (rays), cognizant (of their duty), distil the perpetual portion of ambrosia (water); there has the lord and steadfast protector all beings consigned me, (though) immature (in wisdom).

यस्मिन्वृक्षे मध्वदः सुपर्णा निविशन्ते सुवते चाधि विश्वे । तस्येदाहुः पिप्पलं स्वाद्वग्रे तन्नोन्नशद्यः पितरं न वेद ॥

yasminvṛkṣe madhvadaḥ suparṇā niviśante suvate cādhi viśve | tasyedāhuḥ pippalaṃ svādvagre tannonnaśadyaḥ pitaraṃ na veda ||

In the tree into which the smooth-gliding (rays) feeders on the sweet (produce), enter, and again bring forth (light) over all, they have called the fruit sweet, but he partakes not of it who knows not the protector (of the universe).

यद्गायत्रे अधि गायत्रमाहितं त्रैष्टुभाद्वा त्रैष्टुभं निरतक्षत । यद्वा जगज्जगत्याहितं पदं य इत्तद्विदुस्ते अमृतत्वमानशुः ॥

yadgāyatre adhi gāyatramāhitaṃ traiṣṭubhādvā traiṣṭubhaṃ niratakṣata | yadvā jagajjagatyāhitaṃ padaṃ ya ittadviduste amṛtatvamānaśuḥ ||

They who know the station of Agni upon the earth; the station of Vāyu that was fabricated from the firmament; and that station of the Sun which is plural ced in heaven, obtain immortality.

गायत्रेण प्रति मिमीते अर्कमर्केण साम त्रैष्टुभेन वाकम् । वाकेन वाकं द्विपदा चतुष्पदाक्षरेण मिमते सप्त वाणीः ॥

gāyatreṇa prati mimīte arkamarkeṇa sāma traiṣṭubhena vākam | vākena vākaṃ dvipadā catuṣpadākṣareṇa mimate sapta vāṇīḥ ||

He constructs the prayer with the gāyatrī metre; with the prayer (he constructs) the Soma, and with the triṣṭubh metre the couplet (or triplet); with the couplet (or triplet) he constructs the hymn with (verses of) two or four distichs; and with the syllable they construct the seven metres.

जगता सिन्धुं दिव्यस्तभायद्रथंतरे सूर्यं पर्यपश्यत् । गायत्रस्य समिधस्तिस्र आहुस्ततो मह्ना प्र रिरिचे महित्वा ॥

jagatā sindhuṃ divyastabhāyadrathaṃtare sūryaṃ paryapaśyat | gāyatrasya samidhastisra āhustato mahnā pra ririce mahitvā ||

With the hymns in the jagatī metre he fixed the rain in heaven, and surveyed the Sun in the rathantara. They have declared three divisions of the gāyatrī metre, whence it surpasses (all the rest) in force and majesty.

उप ह्वये सुदुघां धेनुमेतां सुहस्तो गोधुगुत दोहदेनाम् । श्रेष्ठं सवं सविता साविषन्नोऽभीद्धो घर्मस्तदु षु प्र वोचम् ॥

upa hvaye sudughāṃ dhenumetāṃ suhasto godhuguta dohadenām | śreṣṭhaṃ savaṃ savitā sāviṣanno'bhīddho gharmastadu ṣu pra vocam ||

I invoke the cow that is easily milked, that the handy milker may milk her; may Savitā accept this our excellent libation, that his heat may (thereby) increase; it is for this, verily, that I earnestly invoke him.

हिङ्कृण्वती वसुपत्नी वसूनां वत्समिच्छन्ती मनसाभ्यागात् । दुहामश्विभ्यां पयो अघ्न्येयं सा वर्धतां महते सौभगाय ॥

hiṅkṛṇvatī vasupatnī vasūnāṃ vatsamicchantī manasābhyāgāt | duhāmaśvibhyāṃ payo aghnyeyaṃ sā vardhatāṃ mahate saubhagāya ||

She comes lowing, abounding in rich (products), desiring her calf in her mind;may this cow grant her milk to the Aśvins; may she thrive for our great advantage.

गौरमीमेदनु वत्सं मिषन्तं मूर्धानं हिङ्ङकृणोन्मातवा उ । सृक्वाणं घर्ममभि वावशाना मिमाति मायुं पयते पयोभिः ॥

gauramīmedanu vatsaṃ miṣantaṃ mūrdhānaṃ hiṅṅakṛṇonmātavā u | sṛkvāṇaṃ gharmamabhi vāvaśānā mimāti māyuṃ payate payobhiḥ ||

The cow bellows for her calf, (who stands) with winking eyes, and lows as (she proceeds to lick his forehead; she utters a cry, as, anxious, she sees the moisture in the corners of his mouth, and nourishes him with her milk.

अयं स शिङ्क्ते येन गौरभीवृता मिमाति मायुं ध्वसनावधि श्रिता । सा चित्तिभिर्नि हि चकार मर्त्यं विद्युद्भवन्ती प्रति वव्रिमौहत ॥

ayaṃ sa śiṅkte yena gaurabhīvṛtā mimāti māyuṃ dhvasanāvadhi śritā | sā cittibhirni hi cakāra martyaṃ vidyudbhavantī prati vavrimauhata ||

He, too, bellows, and the cow utters inarticulate sounds, as, encompassed by him, she repairs to her stall; (influenced) by her instrumental ncts, she acts like a human being, and, radiant, manifests her nature.

अनच्छये तुरगातु जीवमेजद्ध्रुवं मध्य आ पस्त्यानाम् । जीवो मृतस्य चरति स्वधाभिरमर्त्यो मर्त्येना सयोनिः ॥

anacchaye turagātu jīvamejaddhruvaṃ madhya ā pastyānām | jīvo mṛtasya carati svadhābhiramartyo martyenā sayoniḥ ||

Life endowed with breath, eager (in discharge of its functions), reposes, steady, in the midst of its (proper) abodes; the life of the mortal body, cognate with the mortal frame, endures immortal (sustained) by (obsequial) offerings.

अपश्यं गोपामनिपद्यमानमा च परा च पथिभिश्चरन्तम् । स सध्रीचीः स विषूचीर्वसान आ वरीवर्ति भुवनेष्वन्तः ॥

apaśyaṃ gopāmanipadyamānamā ca parā ca pathibhiścarantam | sa sadhrīcīḥ sa viṣūcīrvasāna ā varīvarti bhuvaneṣvantaḥ ||

I have beheld the unwearied protector of the universe, the sun, travelling upwards, the downwards by various paths;invested with aggregative and diffusive radiance, he revolves in the midst of the regions.

य ईं चकार न सो अस्य वेद य ईं ददर्श हिरुगिन्नु तस्मात् । स मातुर्योना परिवीतो अन्तर्बहुप्रजा निॠतिमा विवेश ॥

ya īṃ cakāra na so asya veda ya īṃ dadarśa hiruginnu tasmāt | sa māturyonā parivīto antarbahuprajā niṝtimā viveśa ||

He who has made (this state of things) does not comprehend it; he who has beheld it, has it also verily hidden (from him); he, whilst yet enveloped in his mother's womb, is subject to many births, and has entered upon evil.

द्यौर्मे पिता जनिता नाभिरत्र बन्धुर्मे माता पृथिवी महीयम् । उत्तानयोश्चम्वोर्योनिरन्तरत्रा पिता दुहितुर्गर्भमाधात् ॥

dyaurme pitā janitā nābhiratra bandhurme mātā pṛthivī mahīyam | uttānayoścamvoryonirantaratrā pitā duhiturgarbhamādhāt ||

The heaven is my parent and progenitor; the navel (of the earth) is my kinsman; the spacious earth is my mother. The womb (of all beings) lies between the two uplifted ladles, and in it the parent has deposited the germ (of the fruitfulness) of the daughter.

पृच्छामि त्वा परमन्तं पृथिव्याः पृच्छामि यत्र भुवनस्य नाभिः । पृच्छामि त्वा वृष्णो अश्वस्य रेतः पृच्छामि वाचः परमं व्योम ॥

pṛcchāmi tvā paramantaṃ pṛthivyāḥ pṛcchāmi yatra bhuvanasya nābhiḥ | pṛcchāmi tvā vṛṣṇo aśvasya retaḥ pṛcchāmi vācaḥ paramaṃ vyoma ||

I ask you, (instrumental tutor of the rite), what is the uttermost end of the earth; I ask you, where is the navel of the world. I ask you, what is the fecundating power of the rain-shedding steed; I ask you, what is the supreme heaven of (holy) speech.

इयं वेदिः परो अन्तः पृथिव्या अयं यज्ञो भुवनस्य नाभिः । अयं सोमो वृष्णो अश्वस्य रेतो ब्रह्मायं वाचः परमं व्योम ॥

iyaṃ vediḥ paro antaḥ pṛthivyā ayaṃ yajño bhuvanasya nābhiḥ | ayaṃ somo vṛṣṇo aśvasya reto brahmāyaṃ vācaḥ paramaṃ vyoma ||

This altar is the uttermost end of the earth; this sacrifice is the navel of the world; this Soma is the fecundating power of the rain-shedding steed; this Brahmā is the supreme heavn of (holy) speech.

सप्तार्धगर्भा भुवनस्य रेतो विष्णोस्तिष्ठन्ति प्रदिशा विधर्मणि । ते धीतिभिर्मनसा ते विपश्चितः परिभुवः परि भवन्ति विश्वतः ॥

saptārdhagarbhā bhuvanasya reto viṣṇostiṣṭhanti pradiśā vidharmaṇi | te dhītibhirmanasā te vipaścitaḥ paribhuvaḥ pari bhavanti viśvataḥ ||

The seven (sustaining), the embryo (rain) for half a year, the fecundating (element) of the world, abide, by appointment, in the various functions of Viṣṇu. By their intelligence they pervade in thought all around (them), for they are intelligent and diffusive.

न वि जानामि यदिवेदमस्मि निण्यः संनद्धो मनसा चरामि । यदा मागन्प्रथमजा ऋतस्यादिद्वाचो अश्नुवे भागमस्याः ॥

na vi jānāmi yadivedamasmi niṇyaḥ saṃnaddho manasā carāmi | yadā māganprathamajā ṛtasyādidvāco aśnuve bhāgamasyāḥ ||

I distinguish not if I am this all; for I go perplexed, and bound in mind; when the first-born (perceptions) of the truth reach me, then immediately shall I obtain a portion (of the meaning) of that (sacred) word.

अपाङ्प्राङेति स्वधया गृभीतोऽमर्त्यो मर्त्येना सयोनिः । ता शश्वन्ता विषूचीना वियन्ता न्यन्यं चिक्युर्न नि चिक्युरन्यम् ॥

apāṅprāṅeti svadhayā gṛbhīto'martyo martyenā sayoniḥ | tā śaśvantā viṣūcīnā viyantā nyanyaṃ cikyurna ni cikyuranyam ||

The immortal cognate with the mortal, affected by (desire of) enjoyment, goes to the lower or the upper (sphere); but (men beholding them) associated, going everywhere (in this world together); going everywhere (in other worlds together); have comprehended the one, but have not comprehended the other.

ऋचो अक्षरे परमे व्योमन्यस्मिन्देवा अधि विश्वे निषेदुः । यस्तन्न वेद किमृचा करिष्यति य इत्तद्विदुस्त इमे समासते ॥

ṛco akṣare parame vyomanyasmindevā adhi viśve niṣeduḥ | yastanna veda kimṛcā kariṣyati ya ittadvidusta ime samāsate ||

All the gods have taken their seats upon this supreme heaven, the imperishable (text) of the Veda; what will he, who knows not this, do with the Veda? but they who do know it, they are perfect.

सूयवसाद्भगवती हि भूया अथो वयं भगवन्तः स्याम । अद्धि तृणमघ्न्ये विश्वदानीं पिब शुद्धमुदकमाचरन्ती ॥

sūyavasādbhagavatī hi bhūyā atho vayaṃ bhagavantaḥ syāma | addhi tṛṇamaghnye viśvadānīṃ piba śuddhamudakamācarantī ||

Cow, may you be rich in milk through abundant fodder; that we also may be rich (in abundance); eat grass at all seasons, and, roaming (at will), drink pure water.

गौरीर्मिमाय सलिलानि तक्षत्येकपदी द्विपदी सा चतुष्पदी । अष्टापदी नवपदी बभूवुषी सहस्राक्षरा परमे व्योमन् ॥

gaurīrmimāya salilāni takṣatyekapadī dvipadī sā catuṣpadī | aṣṭāpadī navapadī babhūvuṣī sahasrākṣarā parame vyoman ||

The sound (of the clouds) has been uttered, fabricating the waters, and being one-footed, two-footed, four-footed, eight-footed, nine-footed, or infinite in the highest heaven.

तस्याः समुद्रा अधि वि क्षरन्ति तेन जीवन्ति प्रदिशश्चतस्रः । ततः क्षरत्यक्षरं तद्विश्वमुप जीवति ॥

tasyāḥ samudrā adhi vi kṣaranti tena jīvanti pradiśaścatasraḥ | tataḥ kṣaratyakṣaraṃ tadviśvamupa jīvati ||

From her the clouds shed abundant rain, and thence (the people of) the four quarters live; thence the moisture spreads (to the grain), and the universe exists.

शकमयं धूममारादपश्यं विषूवता पर एनावरेण । उक्षाणं पृश्निमपचन्त वीरास्तानि धर्माणि प्रथमान्यासन् ॥

śakamayaṃ dhūmamārādapaśyaṃ viṣūvatā para enāvareṇa | ukṣāṇaṃ pṛśnimapacanta vīrāstāni dharmāṇi prathamānyāsan ||

I beheld near (me) the smoke of burning cow-dung; and by that tall-pervading mean (effect, discovered the cause (fire); the priests have the Soma ox, for such are their first duties.

त्रयः केशिन ऋतुथा वि चक्षते संवत्सरे वपत एक एषाम् । विश्वमेको अभि चष्टे शचीभिर्ध्राजिरेकस्य ददृशे न रूपम् ॥

trayaḥ keśina ṛtuthā vi cakṣate saṃvatsare vapata eka eṣām | viśvameko abhi caṣṭe śacībhirdhrājirekasya dadṛśe na rūpam ||

The three, with beautiful tresses, look down in their several seasons upon the earth; one of them, when the year is ended, shears (the ground); one, by his acts, overlooks the universe; the course of one is visible, though not his form.

चत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मणा ये मनीषिणः । गुहा त्रीणि निहिता नेङ्गयन्ति तुरीयं वाचो मनुष्या वदन्ति ॥

catvāri vākparimitā padāni tāni vidurbrāhmaṇā ye manīṣiṇaḥ | guhā trīṇi nihitā neṅgayanti turīyaṃ vāco manuṣyā vadanti ||

Four are the definite grades of spech; those Brahmaṇas who are wise know them; three, deposited in secret, indicate no meaning; men speak the fourth grade of speech.

इन्द्रं मित्रं वरुणमग्निमाहुरथो दिव्यः स सुपर्णो गरुत्मान् । एकं सद्विप्रा बहुधा वदन्त्यग्निं यमं मातरिश्वानमाहुः ॥

indraṃ mitraṃ varuṇamagnimāhuratho divyaḥ sa suparṇo garutmān | ekaṃ sadviprā bahudhā vadantyagniṃ yamaṃ mātariśvānamāhuḥ ||

They have styled (him, the Sun), Indra, Mitra, Varuṇa, Agni, and he is the celestial, well-winged Garutmat, for learned priests call one by many names as they speak of Agni, Yama, Mātariśvan.

कृष्णं नियानं हरयः सुपर्णा अपो वसाना दिवमुत्पतन्ति । त आववृत्रन्त्सदनादृतस्यादिद्घृतेन पृथिवी व्युद्यते ॥

kṛṣṇaṃ niyānaṃ harayaḥ suparṇā apo vasānā divamutpatanti | ta āvavṛtrantsadanādṛtasyādidghṛtena pṛthivī vyudyate ||

The smooth-gliding wafters (of the rain, the solar rays), clothing the waters with a dark cloud, ascend to heaven; they come down again from the dwelling of the rain, and immediately the earth is moistened with water.

द्वादश प्रधयश्चक्रमेकं त्रीणि नभ्यानि क उ तच्चिकेत । तस्मिन्त्साकं त्रिशता न शङ्कवोऽर्पिताः षष्टिर्न चलाचलासः ॥

dvādaśa pradhayaścakramekaṃ trīṇi nabhyāni ka u tacciketa | tasmintsākaṃ triśatā na śaṅkavo'rpitāḥ ṣaṣṭirna calācalāsaḥ ||

The fellies are twelve; the wheel is one; three are the axles; but who knows it? within it are collected 360 (spokes), which are, as it were, moveable and immoveable.

यस्ते स्तनः शशयो यो मयोभूर्येन विश्वा पुष्यसि वार्याणि । यो रत्नधा वसुविद्यः सुदत्रः सरस्वति तमिह धातवे कः ॥

yaste stanaḥ śaśayo yo mayobhūryena viśvā puṣyasi vāryāṇi | yo ratnadhā vasuvidyaḥ sudatraḥ sarasvati tamiha dhātave kaḥ ||

Sarasvatī, that retiring breast, which is the source of delight, with which you bestow all good things, which is the container of wealth, the distributor of riches, the giver of good (fortune); that (bodom) do you lay open at this season for our nourishment.

यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन् । ते ह नाकं महिमानः सचन्त यत्र पूर्वे साध्याः सन्ति देवाः ॥

yajñena yajñamayajanta devāstāni dharmāṇi prathamānyāsan | te ha nākaṃ mahimānaḥ sacanta yatra pūrve sādhyāḥ santi devāḥ ||

The gods sacrifice with sacrifice, for such are their first duties; those mighty ones assemble in heaven, where the divinities who are to be propitiated (by sacred rites) abide.

समानमेतदुदकमुच्चैत्यव चाहभिः । भूमिं पर्जन्या जिन्वन्ति दिवं जिन्वन्त्यग्नयः ॥

samānametadudakamuccaityava cāhabhiḥ | bhūmiṃ parjanyā jinvanti divaṃ jinvantyagnayaḥ ||

The uniform water passes upwards and downwards in the course of days; clouds give joy to the earth; fires rejoice the heaven.

दिव्यं सुपर्णं वायसं बृहन्तमपां गर्भं दर्शतमोषधीनाम् । अभीपतो वृष्टिभिस्तर्पयन्तं सरस्वन्तमवसे जोहवीमि ॥

divyaṃ suparṇaṃ vāyasaṃ bṛhantamapāṃ garbhaṃ darśatamoṣadhīnām | abhīpato vṛṣṭibhistarpayantaṃ sarasvantamavase johavīmi ||

I invoke for our protection the celestial, well-winged, swift-moving, majestic (Sun); who is the germ of the waters; the displayer of herbs; the cherisher of lakes replenishing the ponds with rain.

Project अर्थ (Artha): X, yashbonde.com, LinkedIn. See Sources

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