ऋग्वेद 10.31 (श्लोक 1) - Project अर्थ (Artha)

ऋग्वेद

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[rv-10-31] • 11 श्लोकाः

आ नो देवानामुप वेतु शंसो विश्वेभिस्तुरैरवसे यजत्रः । तेभिर्वयं सुषखायो भवेम तरन्तो विश्वा दुरिता स्याम ॥

ā no devānāmupa vetu śaṃso viśvebhisturairavase yajatraḥ | tebhirvayaṃ suṣakhāyo bhavema taranto viśvā duritā syāma ||

May he, who is to be praised by us, his worshippers, and to be adored, (Indra), come with all his swift(Maruts), for our protection, may we be excellent friends with them; may we be freed from all sins.

परि चिन्मर्तो द्रविणं ममन्यादृतस्य पथा नमसा विवासेत् । उत स्वेन क्रतुना सं वदेत श्रेयांसं दक्षं मनसा जगृभ्यात् ॥

pari cinmarto draviṇaṃ mamanyādṛtasya pathā namasā vivāset | uta svena kratunā saṃ vadeta śreyāṃsaṃ dakṣaṃ manasā jagṛbhyāt ||

Let a mortal be ever desirous of affluence, (having acquired it), let him worship with oblations on thepath of the sacrifice; and let him with his own intellect meditate upon (the gods); let him grasp with his mind thebest and most mighty (of the universal deities).

अधायि धीतिरससृग्रमंशास्तीर्थे न दस्ममुप यन्त्यूमाः । अभ्यानश्म सुवितस्य शूषं नवेदसो अमृतानामभूम ॥

adhāyi dhītirasasṛgramaṃśāstīrthe na dasmamupa yantyūmāḥ | abhyānaśma suvitasya śūṣaṃ navedaso amṛtānāmabhūma ||

The sacrifice has been prepared; the invigorating portions (of thhe oblation) approach the beautiful(god) of excellent birth, as (the waters) at a holy spot (approach the gods); may we obtain the happiness ofheaven; may we have a real knowledge of the immortals.

नित्यश्चाकन्यात्स्वपतिर्दमूना यस्मा उ देवः सविता जजान । भगो वा गोभिरर्यमेमनज्यात्सो अस्मै चारुश्छदयदुत स्यात् ॥

nityaścākanyātsvapatirdamūnā yasmā u devaḥ savitā jajāna | bhago vā gobhiraryamemanajyātso asmai cāruśchadayaduta syāt ||

May the eternal (Prajāpati), the lord of wealth, of genitive rous mind, be willing to bestow (benefits onhim) to whom the divine Savitā has given birth; may Bhaga (induced) by (our) praises, and the divine Aryamanunfold (future rewards); or may some (other) gracious (divinity) be inclined to favour this (instrumental tutor of the rite).

इयं सा भूया उषसामिव क्षा यद्ध क्षुमन्तः शवसा समायन् । अस्य स्तुतिं जरितुर्भिक्षमाणा आ नः शग्मास उप यन्तु वाजाः ॥

iyaṃ sā bhūyā uṣasāmiva kṣā yaddha kṣumantaḥ śavasā samāyan | asya stutiṃ jariturbhikṣamāṇā ā naḥ śagmāsa upa yantu vājāḥ ||

May this (our praise) be accessible like the earth at dawn, when the glorious (gods) assemble in theirmight; may the Vājas, the dispensers of happiness, come to us, soliciting the laudation of this (their) adorer.

अस्येदेषा सुमतिः पप्रथानाभवत्पूर्व्या भूमना गौः । अस्य सनीऴा असुरस्य योनौ समान आ भरणे बिभ्रमाणाः ॥

asyedeṣā sumatiḥ paprathānābhavatpūrvyā bhūmanā gauḥ | asya sanīḻā asurasya yonau samāna ā bharaṇe bibhramāṇāḥ ||

May this glorification, of this (assemly of the gods), ancient and frequent, approaching (the deities), bewidely diffused, (may the universal gods), collected together, bearing (future rewards, come) to the commonplace (of sacrifice) of this one who is mighty, which nourishes (them).

किं स्विद्वनं क उ स वृक्ष आस यतो द्यावापृथिवी निष्टतक्षुः । संतस्थाने अजरे इतऊती अहानि पूर्वीरुषसो जरन्त ॥

kiṃ svidvanaṃ ka u sa vṛkṣa āsa yato dyāvāpṛthivī niṣṭatakṣuḥ | saṃtasthāne ajare itaūtī ahāni pūrvīruṣaso jaranta ||

What is the forest, which is the tree, out of which (the gods) have fabricated heaven and earth,ever-stationary and undecaying, giving protection to the deities; through numerous days and dawns (men)praises (the gods for this).

नैतावदेना परो अन्यदस्त्युक्षा स द्यावापृथिवी बिभर्ति । त्वचं पवित्रं कृणुत स्वधावान्यदीं सूर्यं न हरितो वहन्ति ॥

naitāvadenā paro anyadastyukṣā sa dyāvāpṛthivī bibharti | tvacaṃ pavitraṃ kṛṇuta svadhāvānyadīṃ sūryaṃ na harito vahanti ||

Not such (is their power); there is another greater than they; the creator, he sustains heaven andearth; possessed of might, he makes a pure skin, before his horses bear it to the sun.

स्तेगो न क्षामत्येति पृथ्वीं मिहं न वातो वि ह वाति भूम । मित्रो यत्र वरुणो अज्यमानोऽग्निर्वने न व्यसृष्ट शोकम् ॥

stego na kṣāmatyeti pṛthvīṃ mihaṃ na vāto vi ha vāti bhūma | mitro yatra varuṇo ajyamāno'gnirvane na vyasṛṣṭa śokam ||

The sun does not pass beyond the broad earth, the wind does not drive the rain from off the earth; (Iglorify Prajāpati) in whom Mitra and Varuṇa being manifested, disperse their radiance, as Agni (spreads hisflames) in a forest.

स्तरीर्यत्सूत सद्यो अज्यमाना व्यथिरव्यथीः कृणुत स्वगोपा । पुत्रो यत्पूर्वः पित्रोर्जनिष्ट शम्यां गौर्जगार यद्ध पृच्छान् ॥

starīryatsūta sadyo ajyamānā vyathiravyathīḥ kṛṇuta svagopā | putro yatpūrvaḥ pitrorjaniṣṭa śamyāṃ gaurjagāra yaddha pṛcchān ||

When a barren cow being suddenly impregnated bears (a calf), she the repeller of evils, free frompain, self-protected, produces (offspring); when (Agni), the ancient son, is genitive rated by his two parents, earthejects the Śamī which the priests are seeking.

उत कण्वं नृषदः पुत्रमाहुरुत श्यावो धनमादत्त वाजी । प्र कृष्णाय रुशदपिन्वतोधॠतमत्र नकिरस्मा अपीपेत् ॥

uta kaṇvaṃ nṛṣadaḥ putramāhuruta śyāvo dhanamādatta vājī | pra kṛṣṇāya ruśadapinvatodhaṝtamatra nakirasmā apīpet ||

(The expounders of the Vedas) spoke to Kaṇva, the son of Nṛṣad, and he the dark-tinted, havingfood, acquired wealth; (Agni) sprinkled (the milk of the brilliant udder for the dark (complexioned sage); no otherdivinity so favours the sacrifice for him].

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