ऋग्वेद 10.82 (श्लोक 5) - Project अर्थ (Artha)

ऋग्वेद

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←सूक्त 82→

[rv-10-82] • 7 श्लोकाः

चक्षुषः पिता मनसा हि धीरो घृतमेने अजनन्नन्नमाने । यदेदन्ता अददृहन्त पूर्व आदिद्द्यावापृथिवी अप्रथेताम् ॥

cakṣuṣaḥ pitā manasā hi dhīro ghṛtamene ajanannannamāne | yadedantā adadṛhanta pūrva ādiddyāvāpṛthivī aprathetām ||

The maker of the senses, resolute in mind, engendered the water, (and then) these two (heaven andearth) floating (on the waters); when those ancient boundaries were fixed, then the heaven and earth wereexpanded.

विश्वकर्मा विमना आद्विहाया धाता विधाता परमोत संदृक् । तेषामिष्टानि समिषा मदन्ति यत्रा सप्तऋषीन्पर एकमाहुः ॥

viśvakarmā vimanā ādvihāyā dhātā vidhātā paramota saṃdṛk | teṣāmiṣṭāni samiṣā madanti yatrā saptaṛṣīnpara ekamāhuḥ ||

Viśvakarman, of comprehensive mind and manifold greatness, is all- pervading, the creator, thearranger and the supreme supervisor; him in whom the desires of their (senses) are satisfied with food, they callsecond line of the ṛca: him in whom they delight their forms (or plural ces) with water, him, those who are skille dinViśvakarman; Nirukta notes that at the universal sacrifice Viśvakarman Bhauvana offered up all beings and thenhimself].

यो नः पिता जनिता यो विधाता धामानि वेद भुवनानि विश्वा । यो देवानां नामधा एक एव तं सम्प्रश्नं भुवना यन्त्यन्या ॥

yo naḥ pitā janitā yo vidhātā dhāmāni veda bhuvanāni viśvā | yo devānāṃ nāmadhā eka eva taṃ sampraśnaṃ bhuvanā yantyanyā ||

He who is our preserver, our parent, the creator (of all), who knows our abodes (and knows) allbeings, who is the name-giver of the gods-- he is one; other beings come to him to inquire.

त आयजन्त द्रविणं समस्मा ऋषयः पूर्वे जरितारो न भूना । असूर्ते सूर्ते रजसि निषत्ते ये भूतानि समकृण्वन्निमानि ॥

ta āyajanta draviṇaṃ samasmā ṛṣayaḥ pūrve jaritāro na bhūnā | asūrte sūrte rajasi niṣatte ye bhūtāni samakṛṇvannimāni ||

Those ancient Ṛṣis who adorned (with light) these beings in the animate and inanimate world, offerto him wealth (of sacrifice) as praisers with abundant (laudation).

परो दिवा पर एना पृथिव्या परो देवेभिरसुरैर्यदस्ति । कं स्विद्गर्भं प्रथमं दध्र आपो यत्र देवाः समपश्यन्त विश्वे ॥

paro divā para enā pṛthivyā paro devebhirasurairyadasti | kaṃ svidgarbhaṃ prathamaṃ dadhra āpo yatra devāḥ samapaśyanta viśve ||

What was that embryo which was beyond the heaven, beyond this earth, beyond the gods, beyondthe asuras, which the waters first retained, in which all the gods contemplated each other?

तमिद्गर्भं प्रथमं दध्र आपो यत्र देवाः समगच्छन्त विश्वे । अजस्य नाभावध्येकमर्पितं यस्मिन्विश्वानि भुवनानि तस्थुः ॥

tamidgarbhaṃ prathamaṃ dadhra āpo yatra devāḥ samagacchanta viśve | ajasya nābhāvadhyekamarpitaṃ yasminviśvāni bhuvanāni tasthuḥ ||

The waters verily first retained the embryo in which all the gods were aggregated, single deposited onthe navel of the unborn (creator), in which all beings abide.

न तं विदाथ य इमा जजानान्यद्युष्माकमन्तरं बभूव । नीहारेण प्रावृता जल्प्या चासुतृप उक्थशासश्चरन्ति ॥

na taṃ vidātha ya imā jajānānyadyuṣmākamantaraṃ babhūva | nīhāreṇa prāvṛtā jalpyā cāsutṛpa ukthaśāsaścaranti ||

You know not him who has genitive rated these (beings); (his life) is another, different from yours;wrapped in fog, and foolish speech (do they) wander (who are) gluttonous and engaged in devotion.

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