ऋग्वेद 10.27 (श्लोक 1) - Project अर्थ (Artha)

ऋग्वेद

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[rv-10-27] • 24 श्लोकाः

असत्सु मे जरितः साभिवेगो यत्सुन्वते यजमानाय शिक्षम् । अनाशीर्दामहमस्मि प्रहन्ता सत्यध्वृतं वृजिनायन्तमाभुम् ॥

asatsu me jaritaḥ sābhivego yatsunvate yajamānāya śikṣam | anāśīrdāmahamasmi prahantā satyadhvṛtaṃ vṛjināyantamābhum ||

(Indra speaks). Such is my plural asant disposition, worshipper, that I help the instrumental tutor of the rite, whooffers libation; but I am the punisher of him who offers not libations, who disregards the truth, the perpetrator ofsin, the malignant.

यदीदहं युधये संनयान्यदेवयून्तन्वा शूशुजानान् । अमा ते तुम्रं वृषभं पचानि तीव्रं सुतं पञ्चदशं नि षिञ्चम् ॥

yadīdahaṃ yudhaye saṃnayānyadevayūntanvā śūśujānān | amā te tumraṃ vṛṣabhaṃ pacāni tīvraṃ sutaṃ pañcadaśaṃ ni ṣiñcam ||

If I encounter in combat the undevout, resplendent in their bodies, then will I cook a vigorous bull forthem, and will sprinkle (upon the fire) the exhilarating Soma the fifteen-fold (Soma).

नाहं तं वेद य इति ब्रवीत्यदेवयून्त्समरणे जघन्वान् । यदावाख्यत्समरणमृघावदादिद्ध मे वृषभा प्र ब्रुवन्ति ॥

nāhaṃ taṃ veda ya iti bravītyadevayūntsamaraṇe jaghanvān | yadāvākhyatsamaraṇamṛghāvadādiddha me vṛṣabhā pra bruvanti ||

I know not that man who says that he is the slayer in battle of those who do not reverence the gods;but when (I behold) the fierce war commenced, then (my enemies) proclaim my prowess.

यदज्ञातेषु वृजनेष्वासं विश्वे सतो मघवानो म आसन् । जिनामि वेत्क्षेम आ सन्तमाभुं प्र तं क्षिणां पर्वते पादगृह्य ॥

yadajñāteṣu vṛjaneṣvāsaṃ viśve sato maghavāno ma āsan | jināmi vetkṣema ā santamābhuṃ pra taṃ kṣiṇāṃ parvate pādagṛhya ||

When I enter upon unprecedented combats, then all those who are affluent in oblations approach meso engaged; I destroy the mighty and overpowering foe for the protection of the world, and, seizing him by thefeet, throw him down from the mountain.

न वा उ मां वृजने वारयन्ते न पर्वतासो यदहं मनस्ये । मम स्वनात्कृधुकर्णो भयात एवेदनु द्यून्किरणः समेजात् ॥

na vā u māṃ vṛjane vārayante na parvatāso yadahaṃ manasye | mama svanātkṛdhukarṇo bhayāta evedanu dyūnkiraṇaḥ samejāt ||

None resist me (engaged) in combat, not even the mountains when I am resolved; at my shout the dullof hearing is alarmed, and so too even the bright- rayed (sun) trembles day by day.

दर्शन्न्वत्र शृतपाँ अनिन्द्रान्बाहुक्षदः शरवे पत्यमानान् । घृषुं वा ये निनिदुः सखायमध्यू न्वेषु पवयो ववृत्युः ॥

darśannvatra śṛtapā~ anindrānbāhukṣadaḥ śarave patyamānān | ghṛṣuṃ vā ye niniduḥ sakhāyamadhyū nveṣu pavayo vavṛtyuḥ ||

Beholding here the drinkers of the libations who serve not Indra, who cut (the worshippers) to pieceswith their hands, assailing them to do them harm; my shafts quickly fall upon them, as well as on those who revile(your) powerful friend. all existence; the ancient Indra verily destroys (his foe), the other does not destroy (Indra). The united two(heaven and earth) surpass not him who extends beyond the confines of the universe.

अभूर्वौक्षीर्व्यु आयुरानड्दर्षन्नु पूर्वो अपरो नु दर्षत् । द्वे पवस्ते परि तं न भूतो यो अस्य पारे रजसो विवेष ॥

abhūrvaukṣīrvyu āyurānaḍdarṣannu pūrvo aparo nu darṣat | dve pavaste pari taṃ na bhūto yo asya pāre rajaso viveṣa ||

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गावो यवं प्रयुता अर्यो अक्षन्ता अपश्यं सहगोपाश्चरन्तीः । हवा इदर्यो अभितः समायन्कियदासु स्वपतिश्छन्दयाते ॥

gāvo yavaṃ prayutā aryo akṣantā apaśyaṃ sahagopāścarantīḥ | havā idaryo abhitaḥ samāyankiyadāsu svapatiśchandayāte ||

The assembled cattle feed upon the barley; I their master have beheld them grazing, tended by theherdsman; when called, they collect around their lord; when they approach, how much milk does he desire (totake)?

सं यद्वयं यवसादो जनानामहं यवाद उर्वज्रे अन्तः । अत्रा युक्तोऽवसातारमिच्छादथो अयुक्तं युनजद्ववन्वान् ॥

saṃ yadvayaṃ yavasādo janānāmahaṃ yavāda urvajre antaḥ | atrā yukto'vasātāramicchādatho ayuktaṃ yunajadvavanvān ||

When we, the grass-eaters of men, (are) together, I (am) among the barley-eaters in the wide field;here he who is yoked would like one to unloose him, and the assailant would yoke him who is unyoked.

अत्रेदु मे मंससे सत्यमुक्तं द्विपाच्च यच्चतुष्पात्संसृजानि । स्त्रीभिर्यो अत्र वृषणं पृतन्यादयुद्धो अस्य वि भजानि वेदः ॥

atredu me maṃsase satyamuktaṃ dvipācca yaccatuṣpātsaṃsṛjāni | strībhiryo atra vṛṣaṇaṃ pṛtanyādayuddho asya vi bhajāni vedaḥ ||

(Indra speaks). You know that what is said by me at this time is the truth, that I may create both bipedsand quadrupeds. I distribute without conflict (among my worshippers) the wealth (that I have taken from him), who(neglecting me), the showerer of desires), wishes to contend with women.

यस्यानक्षा दुहिता जात्वास कस्तां विद्वाँ अभि मन्याते अन्धाम् । कतरो मेनिं प्रति तं मुचाते य ईं वहाते य ईं वा वरेयात् ॥

yasyānakṣā duhitā jātvāsa kastāṃ vidvā~ abhi manyāte andhām | kataro meniṃ prati taṃ mucāte ya īṃ vahāte ya īṃ vā vareyāt ||

What (other god but me) whose eyeless daughter is ever present knows her and honours (her) theblind one; which of the two (deities) lets loose that bolt against (a foe)-- he who assails, (or) he who protects hiṃ

कियती योषा मर्यतो वधूयोः परिप्रीता पन्यसा वार्येण । भद्रा वधूर्भवति यत्सुपेशाः स्वयं सा मित्रं वनुते जने चित् ॥

kiyatī yoṣā maryato vadhūyoḥ pariprītā panyasā vāryeṇa | bhadrā vadhūrbhavati yatsupeśāḥ svayaṃ sā mitraṃ vanute jane cit ||

How many a woman has been gratified by the flattering praise of man's desire, when the bride isfortunate and beautiful, she of herself chooses her husband among men.

पत्तो जगार प्रत्यञ्चमत्ति शीर्ष्णा शिरः प्रति दधौ वरूथम् । आसीन ऊर्ध्वामुपसि क्षिणाति न्यङ्ङुत्तानामन्वेति भूमिम् ॥

patto jagāra pratyañcamatti śīrṣṇā śiraḥ prati dadhau varūtham | āsīna ūrdhvāmupasi kṣiṇāti nyaṅṅuttānāmanveti bhūmim ||

He seizes (it) with his feet, he swallows it when it approaches him, he plural ces the head (of heaven) asa guard around his head; seated (above) he sends (his rays) upwards to the proximate heaven; he send themdownwards, on the outspread earth.

बृहन्नच्छायो अपलाशो अर्वा तस्थौ माता विषितो अत्ति गर्भः । अन्यस्या वत्सं रिहती मिमाय कया भुवा नि दधे धेनुरूधः ॥

bṛhannacchāyo apalāśo arvā tasthau mātā viṣito atti garbhaḥ | anyasyā vatsaṃ rihatī mimāya kayā bhuvā ni dadhe dhenurūdhaḥ ||

The great (sun), shadeless, undecaying, ever-moving, abides; the builder (of the world), who isliberated, the germ (of the three worlds), eats (the oblations), fondling the offspring of another (mother), heconstructs (the quarters of the world); with what design has the cow offered her udder?

सप्त वीरासो अधरादुदायन्नष्टोत्तरात्तात्समजग्मिरन्ते । नव पश्चातात्स्थिविमन्त आयन्दश प्राक्सानु वि तिरन्त्यश्नः ॥

sapta vīrāso adharādudāyannaṣṭottarāttātsamajagmirante | nava paścātātsthivimanta āyandaśa prāksānu vi tirantyaśnaḥ ||

Seven sages sprang from the lower portion (of Indra as Prajāpati); eight were born from the upperportion; nine occupants of stations came from behind, and ten, genitive rated in the front, partaking of food,eight vālakhilyas; nine bhṛgus; ten aṅgirasas; or, seven Maruts on Indra's right, eight on his left, nine behindhim, and ten in front].

दशानामेकं कपिलं समानं तं हिन्वन्ति क्रतवे पार्याय । गर्भं माता सुधितं वक्षणास्ववेनन्तं तुषयन्ती बिभर्ति ॥

daśānāmekaṃ kapilaṃ samānaṃ taṃ hinvanti kratave pāryāya | garbhaṃ mātā sudhitaṃ vakṣaṇāsvavenantaṃ tuṣayantī bibharti ||

(The other aṅgirasas) despatched one of the ten, Kapila, as equal (to the task) for the completion ofthe sacrifice; the gratified mother cherishes the embryo well-deposited in the waters, and not desirous of anabiding plural ce.

पीवानं मेषमपचन्त वीरा न्युप्ता अक्षा अनु दीव आसन् । द्वा धनुं बृहतीमप्स्वन्तः पवित्रवन्ता चरतः पुनन्ता ॥

pīvānaṃ meṣamapacanta vīrā nyuptā akṣā anu dīva āsan | dvā dhanuṃ bṛhatīmapsvantaḥ pavitravantā carataḥ punantā ||

The sages cooked a fat ram; they followed (prajāpati) in succession like dice thrown in gambling; two(of them), having the means of purification and becoming purified, proceed in the midst of the waters to (Prakṛti)the augmenter, to (Kapila) the implement of destruction.

वि क्रोशनासो विष्वञ्च आयन्पचाति नेमो नहि पक्षदर्धः । अयं मे देवः सविता तदाह द्र्वन्न इद्वनवत्सर्पिरन्नः ॥

vi krośanāso viṣvañca āyanpacāti nemo nahi pakṣadardhaḥ | ayaṃ me devaḥ savitā tadāha drvanna idvanavatsarpirannaḥ ||

They (the Aṅgirasas) go in all directions calling (upon Prajāpati), half of them cook (their oblations),the other half cook not; this divine Savitā has told me this-- (Agni), whose food is wood and ghī, serves(Prajāpati by means of oblations).

अपश्यं ग्रामं वहमानमारादचक्रया स्वधया वर्तमानम् । सिषक्त्यर्यः प्र युगा जनानां सद्यः शिश्ना प्रमिनानो नवीयान् ॥

apaśyaṃ grāmaṃ vahamānamārādacakrayā svadhayā vartamānam | siṣaktyaryaḥ pra yugā janānāṃ sadyaḥ śiśnā pramināno navīyān ||

I beheld the crowd coming from afar, moving of themselves without wheels; the lord of all, (Indra),regulates the seasons (worship of men), younger in vigour, destroying at once the herds of evil beings.

एतौ मे गावौ प्रमरस्य युक्तौ मो षु प्र सेधीर्मुहुरिन्ममन्धि । आपश्चिदस्य वि नशन्त्यर्थं सूरश्च मर्क उपरो बभूवान् ॥

etau me gāvau pramarasya yuktau mo ṣu pra sedhīrmuhurinmamandhi | āpaścidasya vi naśantyarthaṃ sūraśca marka uparo babhūvān ||

Turn not back, but repeatedly praise these two yoked (steeds) of me the destroyer, which advance (tothe foe and to the sacrifice); the waters fulfil Indra's purpose and (so does) the all-cleansing sun, being (swift as)a cloud.

अयं यो वज्रः पुरुधा विवृत्तोऽवः सूर्यस्य बृहतः पुरीषात् । श्रव इदेना परो अन्यदस्ति तदव्यथी जरिमाणस्तरन्ति ॥

ayaṃ yo vajraḥ purudhā vivṛtto'vaḥ sūryasya bṛhataḥ purīṣāt | śrava idenā paro anyadasti tadavyathī jarimāṇastaranti ||

This is the thunderbolt which repeatedly falls (on those who are) below the orb of the vast sun; theworshippers easily cause this water (in the sun's orb) above which is differnet form that (in the clouds) to passthrough (the firmament).

वृक्षेवृक्षे नियता मीमयद्गौस्ततो वयः प्र पतान्पूरुषादः । अथेदं विश्वं भुवनं भयात इन्द्राय सुन्वदृषये च शिक्षत् ॥

vṛkṣevṛkṣe niyatā mīmayadgaustato vayaḥ pra patānpūruṣādaḥ | athedaṃ viśvaṃ bhuvanaṃ bhayāta indrāya sunvadṛṣaye ca śikṣat ||

The bowstring fixed to each bow clangs loudly; then the man-destroying (shafts like) birds fall upon(the foes); and the whole of this world is alarmed, presentinglibations to Indra, and donations to the Ṛṣis.

देवानां माने प्रथमा अतिष्ठन्कृन्तत्रादेषामुपरा उदायन् । त्रयस्तपन्ति पृथिवीमनूपा द्वा बृबूकं वहतः पुरीषम् ॥

devānāṃ māne prathamā atiṣṭhankṛntatrādeṣāmuparā udāyan | trayastapanti pṛthivīmanūpā dvā bṛbūkaṃ vahataḥ purīṣam ||

At the creation of the gods, the (clouds) stood first; from their division, the waters (of the rain) cameforth; the three divinities (Parjanya, Vāyu and Āditya). Sowing in succession, warm the earth; two of them(Vāyu and Āditya) convey all-delighting water (to the sun's sphere).

सा ते जीवातुरुत तस्य विद्धि मा स्मैतादृगप गूहः समर्ये । आविः स्वः कृणुते गूहते बुसं स पादुरस्य निर्णिजो न मुच्यते ॥

sā te jīvāturuta tasya viddhi mā smaitādṛgapa gūhaḥ samarye | āviḥ svaḥ kṛṇute gūhate busaṃ sa pādurasya nirṇijo na mucyate ||

That your (divine) nature identified with the (sun) is the cause of life; and know such (solar form) of his(to be worthy of adoration) at the sacrifice; conceal nothing; that motion of him the all-cleansing (sun) makesmanifest the universe; it absorbs the moisture; it is never discontinued.

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