ऋग्वेद 10.129 (श्लोक 1) - Project अर्थ (Artha)

ऋग्वेद

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←सूक्त 129→

[rv-10-129] • 7 श्लोकाः

नासदासीन्नो सदासीत्तदानीं नासीद्रजो नो व्योमा परो यत् । किमावरीवः कुह कस्य शर्मन्नम्भः किमासीद्गहनं गभीरम् ॥

nāsadāsīnno sadāsīttadānīṃ nāsīdrajo no vyomā paro yat | kimāvarīvaḥ kuha kasya śarmannambhaḥ kimāsīdgahanaṃ gabhīram ||

The non-existent was not, the existent was not; then the world was not, not the firmament, nor thatwhich is above (the firmament). How could there by any investing envelope, and where? Of what (could there be)felicity? How (could there be) the deep unfathomable water?

न मृत्युरासीदमृतं न तर्हि न रात्र्या अह्न आसीत्प्रकेतः । आनीदवातं स्वधया तदेकं तस्माद्धान्यन्न परः किं चनास ॥

na mṛtyurāsīdamṛtaṃ na tarhi na rātryā ahna āsītpraketaḥ | ānīdavātaṃ svadhayā tadekaṃ tasmāddhānyanna paraḥ kiṃ canāsa ||

Death was not nor at that period immortality, there was no indication of day, of night; That Oneunbreathed upon breathed of his own strength, other than That there was nothing else whatever.

तम आसीत्तमसा गूऴ्हमग्रेऽप्रकेतं सलिलं सर्वमा इदम् । तुच्छ्येनाभ्वपिहितं यदासीत्तपसस्तन्महिनाजायतैकम् ॥

tama āsīttamasā gūḻhamagre'praketaṃ salilaṃ sarvamā idam | tucchyenābhvapihitaṃ yadāsīttapasastanmahinājāyataikam ||

There was darkness covered by darkness in the beginning, all this (world) was undistinguishablewater; that empty united (world) which was covered by a mere nothing, was produced through the power ofausterity.

कामस्तदग्रे समवर्तताधि मनसो रेतः प्रथमं यदासीत् । सतो बन्धुमसति निरविन्दन्हृदि प्रतीष्या कवयो मनीषा ॥

kāmastadagre samavartatādhi manaso retaḥ prathamaṃ yadāsīt | sato bandhumasati niravindanhṛdi pratīṣyā kavayo manīṣā ||

In the beginning there was desire, which was the first seed of mind; sages having meditated in theirhearts have discovered by their wisdom the connexion of the existent with te non-existent.

तिरश्चीनो विततो रश्मिरेषामधः स्विदासी३दुपरि स्विदासी३त् । रेतोधा आसन्महिमान आसन्त्स्वधा अवस्तात्प्रयतिः परस्तात् ॥

tiraścīno vitato raśmireṣāmadhaḥ svidāsī3dupari svidāsī3t | retodhā āsanmahimāna āsantsvadhā avastātprayatiḥ parastāt ||

Their ray was stretched out, whether across, or below, or above; (some) were shedders of seed,(others) were mighty; food was inferior; the eater was superior.

को अद्धा वेद क इह प्र वोचत्कुत आजाता कुत इयं विसृष्टिः । अर्वाग्देवा अस्य विसर्जनेनाथा को वेद यत आबभूव ॥

ko addhā veda ka iha pra vocatkuta ājātā kuta iyaṃ visṛṣṭiḥ | arvāgdevā asya visarjanenāthā ko veda yata ābabhūva ||

Who really knows? Who in this world may declare it! whence was this creation, whence was itengendered? The gods (were) subsequent to the (world's) creation; so who knows whence it arose?

इयं विसृष्टिर्यत आबभूव यदि वा दधे यदि वा न । यो अस्याध्यक्षः परमे व्योमन्त्सो अङ्ग वेद यदि वा न वेद ॥

iyaṃ visṛṣṭiryata ābabhūva yadi vā dadhe yadi vā na | yo asyādhyakṣaḥ parame vyomantso aṅga veda yadi vā na veda ||

He from whom this creation arose, he may uphold it, or he may not (no one else can); he who is itssuperintendent in the highest heaven, he assuredly knows, or if he knows not (no one else does).

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