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Stanza 1.161.1
किमु॒ श्रेष्ठः॒ किं यवि॑ष्ठो न॒ आज॑ग॒न्किमी॑यते दू॒त्यं१॒॑ कद्यदू॑चि॒म | न नि॑न्दिम चम॒सं यो म॑हाकु॒लोऽग्ने॑ भ्रात॒र्द्रुण॒ इद्भू॒तिमू॑दिम ||
kím u śréṣṭhaḥ kíṁ yáviṣṭho na ā́jagan kím īyate dūtyàṁ kád yád ūcimá ná nindima camasáṁ yó mahākuló 'gne bhrātar drúṇa íd bhūtím ūdima
Why have the foremost and the youngest arrived here? What is the purpose of this divine visit? We've spoken, but we haven't insulted the precious, high-born cup. Brother Agni, we've praised the goodness of the wood!
This hymn opens with a sense of wonder and perhaps a bit of confusion. The speaker is questioning why the 'best' and 'youngest' (likely divine beings or aspects of the divine) have come. They ponder the purpose of this 'embassy' and reflect on their own words, reassuring themselves that they haven't criticized something precious, like a 'chalice of illustrious birth.' Instead, they affirm their praise for 'Brother Agni' and the goodness of the 'wood' (perhaps referring to a sacrificial implement or even the source of fire).
Meter: Jagati
- A. किमी॑यते श्रेष्ठः किमु किमी॑यते यवि॑ष्ठो न आजग॒न् किमी॑यते kím u śréṣṭhaḥ kím yáviṣṭhaḥ naḥ ā́ ajagan (12 syllables)
- B. किमी॑यते दू॒त्यं१॒॑ कद्यदू॑चि॒म कद्यदू॑चि॒म न चम॒सं kím īyate dūtyàm kát yát ūcimá (12 syllables)
- C. नि॑न्दिम यो म więm महाकु॒लो अग्ने॑ ná nindima camasám yáḥ mahākuláḥ (12 syllables)
- D. भ्रात॒र्द्रुण॒ इद्भू॒तिमू॑दिम किमु श्रेष्ठः किं यवि॑ष्ठो ágne bhrātar drúṇaḥ ít bhūtím ūdima (12 syllables)
किमी॑यते (kím)
what
श्रेष्ठः (u)
and/or/also (particle)
किमु (śréṣṭhaḥ)
best, most excellent
किमी॑यते (kím)
what
यवि॑ष्ठो (yáviṣṭhaḥ)
youngest
न (naḥ)
to us
आजग॒न् (ā́)
particle indicating arrival/direction
किमी॑यते (ajagan)
came
किमी॑यते (kím)
what
दू॒त्यं१॒॑ (īyate)
is sought, is moved
कद्यदू॑चि॒म (dūtyàm)
embassy, message
कद्यदू॑चि॒म (kát)
what
न (yát)
what
चम॒सं (ūcimá)
we spoke
नि॑न्दिम (ná)
not
यो (nindima)
we blame/condemn
म więm (camasám)
cup, vessel (for soma)
महाकु॒लो (yáḥ)
which
अग्ने॑ (mahākuláḥ)
of great lineage, noble
भ्रात॒र्द्रुण॒ (ágne)
O Agni (fire god)
इद्भू॒तिमू॑दिम (bhrātar)
brother
किमु (drúṇaḥ)
of wood
श्रेष्ठः (ít)
particle (emphasis)
किं (bhūtím)
goodness, prosperity, existence
यवि॑ष्ठो (ūdima)
we praised
Stanza 1.161.2
एकं॑ चम॒सं च॒तुरः॑ कृणोतन॒ तद्वो॑ दे॒वा अ॑ब्रुव॒न्तद्व॒ आग॑मम् | सौध॑न्वना॒ यद्ये॒वा क॑रि॒ष्यथ॑ सा॒कं दे॒वैर्य॒ज्ञिया॑सो भविष्यथ ||
ékaṁ camasáṁ catúraḥ kr̥ṇotana tád vo devā́ abruvan tád va ā́gamam saúdhanvanā yády evā́ kariṣyátha sākáṁ devaír yajñíyāso bhaviṣyatha
Make one cup into four! The gods commanded this, and that's why I've come. O descendants of Sudhanvan, if you do this, you will participate in the sacrifice along with the gods.
The speaker instructs the listeners to transform a single cup into four, implying a ritualistic act. This action is presented as a divine command, and the reason for the speaker's arrival is to convey this message. The stanza addresses the 'Sudhanvan's Children' (likely a group or lineage) and promises them a share in sacrifice with the gods if they perform this act. It's a call to action with a divine reward.
Meter: Jagati
- A. एकं॑ चम॒सं च॒तुरः॑ कृणोतन ékam camasám catúraḥ kr̥ṇotana (12 syllables)
- B. आग॑मम् सौध॑न्वना वा अब्रुव॒न्तद्व॒ आग॑मम् सौध॑न्वना यद्ये॒वा क॑रि॒ष्यथ tát vaḥ devā́ḥ abruvan tát vaḥ ā́ agamam (12 syllables)
- C. सा॒कं दे॒वैर्य ज्ञिया॑सो भविष्यथ saúdhanvanāḥ yádi evá + kariṣyátha (12 syllables)
- D. एकं॑ चम॒सं च॒तुरः॑ कृणोतन sākám devaíḥ yajñíyāsaḥ bhaviṣyatha (12 syllables)
एकं॑ (ékam)
one
चम॒सं (camasám)
cup, vessel
च॒तुरः॑ (catúraḥ)
four
कृणोतन (kr̥ṇotana)
make (you all)
आग॑मम् (tát)
that
सौध॑न्वना (vaḥ)
to you
वा (devā́ḥ)
gods
अब्रुव॒न्तद्व॒ (abruvan)
they spoke
आग॑मम् (tát)
that
सौध॑न्वना (vaḥ)
to you
यद्ये॒वा (ā́)
particle (arrival)
क॑रि॒ष्यथ (agamam)
I came
सा॒कं (saúdhanvanāḥ)
O descendants of Sudhanvan
दे॒वैर्य (yádi)
if
ज्ञिया॑सो (evá +)
indeed, so
भविष्यथ (kariṣyátha)
you will do
एकं॑ (sākám)
together
चम॒सं (devaíḥ)
with the gods
च॒तुरः॑ (yajñíyāsaḥ)
worthy of sacrifice, divine
कृणोतन (bhaviṣyatha)
you will be
Stanza 1.161.3
अ॒ग्निं दू॒तं प्रति॒ यदब्र॑वीत॒नाश्वः॒ कर्त्वो॒ रथ॑ उ॒तेह कर्त्वः॑ | धे॒नुः कर्त्वा॑ युव॒शा कर्त्वा॒ द्वा तानि॑ भ्रात॒रनु॑ वः कृ॒त्व्येम॑सि ||
agníṁ dūtám práti yád ábravītanā́śvaḥ kártvo rátha utéhá kártvaḥ dhenúḥ kártvā yuvaśā́ kártvā dvā́ tā́ni bhrātar ánu vaḥ kr̥tvy émasi
You asked Agni, our messenger, what needed to be made: a horse, a chariot, a cow, and two beings to be made young. Once these are done, O brother, we will turn to you.
This verse details the instructions given to Agni, the divine messenger. The people asked Agni what needed to be created: a horse, a chariot, a cow, and rejuvenation for two beings. After listing these tasks, they declare that once these are accomplished, they will turn their attention to Agni. It highlights a process of creation and a specific order of actions before engaging further with the divine.
Meter: Jagati
- A. अ॒ग्निं प्रति यदब्र॑वीत॒नाश्वः॒ कर्त्वो॒ agním dūtám práti yát ábravītana (12 syllables)
- B. रथं॑ कर्त्वा इह कर्त्वः धे॒नुः कर्त्वा áśvaḥ kártvaḥ ráthaḥ utá ihá kártvaḥ (12 syllables)
- C. युव॒शा तानि॑ द्वा तानि॑ भ्रात॒रनु॑ dhenúḥ kártvā yuvaśā́ kártvā dvā́ (12 syllables)
- D. वः कृ॒त्व्येम॑सि इम सु त्वा इम सि tā́ni bhrātar ánu vaḥ kr̥tvī́ ā́ imasi (12 syllables)
अ॒ग्निं (agním)
Agni (fire god)
(dūtám)
प्रति (práti)
towards, in reply
यदब्र॑वीत॒नाश्वः॒ (yát)
what
कर्त्वो॒ (ábravītana)
you (plural) said
रथं॑ (áśvaḥ)
horse
कर्त्वा (kártvaḥ)
to be made, should be made
इह (ráthaḥ)
chariot
कर्त्वः (utá)
and
धे॒नुः (ihá)
here
कर्त्वा (kártvaḥ)
to be made, should be made
युव॒शा (dhenúḥ)
cow
तानि॑ (kártvā)
to be made, should be made
द्वा (yuvaśā́)
two youths/young ones
तानि॑ (kártvā)
to be made, should be made
भ्रात॒रनु॑ (dvā́)
two
वः (tā́ni)
those
कृ॒त्व्येम॑सि (bhrātar)
brother
इम (ánu)
after
सु (vaḥ)
you
त्वा (kr̥tvī́)
having made
इम (ā́)
particle (completing action)
सि (imasi)
we come/go
Stanza 1.161.4
च॒कृ॒वांस॑ ऋभव॒स्तद॑पृच्छत॒ क्वेद॑भू॒द्यः स्य दू॒तो न॒ आज॑गन् | य॒दावाख्य॑च्चम॒साञ्च॒तुरः॑ कृ॒तानादित्त्वष्टा॒ ग्नास्व॒न्तर्न्या॑नजे ||
cakr̥vā́ṁsa r̥bhavas tád apr̥chata kvéd abhūd yáḥ syá dūtó na ā́jagan yadā́vā́khyac camasā́ñ catúraḥ kr̥tā́n ā́d ít tváṣṭā gnā́sv antár ny āā̀naje
When you finished, R̥ibhus, you asked, 'Where did the messenger who came to us go?' Then Tvashṭar, upon seeing the four finished cups, hid among the goddesses.
After completing their tasks, the skilled artisans (R̥ibhus) ask where the messenger (who had arrived earlier) has gone. Tvashṭar (the divine craftsman) then reveals that when he examined the four newly-made cups, he hid himself among the wives of the gods. This suggests a moment of apprehension or perhaps jealousy on Tvashṭar's part regarding the R̥ibhus' creations.
Meter: Jagati
- A. च॒कृ॒वांस॑ ऋभव॒स्तद॑पृच्छत क्वेद॑भू॒द्यः स्य cakr̥vā́ṃsaḥ r̥bhavaḥ tát apr̥chata (12 syllables)
- B. दूतो आजगन् य॒दावाख्य॑च्चम॒साञ्च तुरः कृ॒तानादित्त्वष्टा ग्नास्व॒न्तर्न्या॑नजे अ भू kvà ít abhūt yáḥ syá dūtáḥ naḥ ā́ ajagan (12 syllables)
- C. त त्वष्टा ग्नासु अन्त र्न्या yadā́ avā́khyat camasā́n catúraḥ kr̥tā́n (12 syllables)
- D. नजे ā́t ít tváṣṭā gnā́su antár ní ānaje (12 syllables)
च॒कृ॒वांस॑ (cakr̥vā́ṃsaḥ)
having made
ऋभव॒स्तद॑पृच्छत (r̥bhavaḥ)
O R̥ibhus (skilled artisans)
क्वेद॑भू॒द्यः (tát)
that
स्य (apr̥chata)
you (plural) asked
दूतो (kvà)
where
(ít)
particle (emphasis)
आजगन् (abhūt)
became
य॒दावाख्य॑च्चम॒साञ्च (yáḥ)
who
तुरः (syá)
his
कृ॒तानादित्त्वष्टा (dūtáḥ)
messenger
ग्नास्व॒न्तर्न्या॑नजे (naḥ)
to us
अ (ā́)
particle (arrival)
भू (ajagan)
had come
त (yadā́)
when
त्वष्टा (avā́khyat)
he declared, he revealed
ग्नासु (camasā́n)
cups
अन्त (catúraḥ)
four
र्न्या (kr̥tā́n)
made, fashioned
नजे (ā́t)
then
(ít)
particle (emphasis)
(tváṣṭā)
Tvashṭar (divine craftsman)
(gnā́su)
among the goddesses (wives of gods)
(antár)
within, among
(ní)
down
(ānaje)
he adorned himself, he hid
Stanza 1.161.5
हना॑मैनाँ॒ इति॒ त्वष्टा॒ यदब्र॑वीच्चम॒सं ये दे॑व॒पान॒मनि॑न्दिषुः | अ॒न्या नामा॑नि कृण्वते सु॒ते सचाँ॑ अ॒न्यैरे॑नान्क॒न्या॒३॒॑ नाम॑भिः स्परत् ||
hánāmainām̐ íti tváṣṭā yád ábravīc camasáṁ yé devapā́nam ánindiṣuḥ anyā́ nā́māni kr̥ṇvate suté sácām̐ anyaír enān kanyāā̀ nā́mabhi sparat
Tvashṭar said, 'Let's kill those who insulted the divine cup!' But after the Soma was pressed, they took on new names and the Maiden welcomed them with those new names.
Tvashṭar, seemingly angered or perhaps acting on a divine directive, suggests killing those who insulted the sacred drinking cup. The hymn then describes how these individuals, after the Soma ritual, gave themselves new names and were welcomed by a 'maiden' under these new identities. This implies a transformation or a new beginning for those who were perhaps flawed.
Meter: Jagati
- A. हना॑मैनाँ॒ त्वष्टा यदब्र॑वीच्चम॒सं ये दे॒व॒पान॒मनि॑न्दिषुः hánāma enān íti tváṣṭā yát ábravīt (12 syllables)
- B. अ॒न्या नामा॑नि कृण्वते सुते camasám yé devapā́nam ánindiṣuḥ (12 syllables)
- C. सचाँ अ॒न्यैरे॑नान्क न्या॒३॒॑ नाम॑भिः स्परत् anyā́ nā́māni kr̥ṇvate suté sácā (12 syllables)
- D. anyaíḥ enān kanyā̀ nā́mabhiḥ sparat (12 syllables)
हना॑मैनाँ॒ (hánāma)
let us kill
(enān)
them
त्वष्टा (íti)
thus
यदब्र॑वीच्चम॒सं (tváṣṭā)
Tvashṭar (divine craftsman)
ये (yát)
what
दे॒व॒पान॒मनि॑न्दिषुः (ábravīt)
he spoke
अ॒न्या (camasám)
cup
नामा॑नि (yé)
who
कृण्वते (devapā́nam)
drinking vessel of the gods
सुते (ánindiṣuḥ)
they reviled, they blamed
सचाँ (anyā́)
other
अ॒न्यैरे॑नान्क (nā́māni)
names
न्या॒३॒॑ (kr̥ṇvate)
they made for themselves
नाम॑भिः (suté)
when the Soma was pressed/poured
स्परत् (sácā)
together, with
(anyaíḥ)
with others
(enān)
them
(kanyā̀)
maiden, young woman
(nā́mabhiḥ)
with names
(sparat)
she touched, she welcomed
Stanza 1.161.6
इन्द्रो॒ हरी॑ युयु॒जे अ॒श्विना॒ रथं॒ बृह॒स्पति॑र्वि॒श्वरू॑पा॒मुपा॑जत | ऋ॒भुर्विभ्वा॒ वाजो॑ दे॒वाँ अ॑गच्छत॒ स्वप॑सो य॒ज्ञियं॑ भा॒गमै॑तन ||
índro hárī yuyujé aśvínā rátham bŕ̥haspátir viśvárūpām úpājata r̥bhúr víbhvā vā́jo devā́m̐ agachata svápaso yajñíyam bhāgám aitana
Indra yoked his horses, the Ashvins readied their chariot, and Brihaspati brought forth the versatile cow. O R̥ibhu, Vibhvan, and Vāja, you skillfully approached the gods and received your share in the sacrifice.
This verse describes divine preparations for a journey or a significant event. Indra readies his horses, the Ashvins prepare their chariot, and Brihaspati brings forth a 'cow of every form' (perhaps representing abundance or knowledge). The R̥ibhus, Vibhvan, and Vāja are mentioned as going towards the gods. It highlights the coordinated efforts of various deities and divine beings, emphasizing skill and purpose in their actions.
Meter: Jagati
- A. इन्द्रो॒ हरी॑ युयु॒जे अ॒श्विना॒ रथं índraḥ hárī yuyujé aśvínā rátham (12 syllables)
- B. बृह॒स्पति॑र्वि॒श्वरू॑पा उपा॑जत ऋ॒भुर्विभ्वा वाजो॑ bŕ̥haspátiḥ viśvárūpām úpa ājata (12 syllables)
- C. दे॒वाँ अगच्छत स्वप॑सो य॒ज्ञियं भा॒गमै॑तन r̥bhúḥ víbhvā vā́jaḥ devā́n agachata (12 syllables)
- D. svápasaḥ yajñíyam bhāgám aitana (12 syllables)
इन्द्रो॒ (índraḥ)
Indra (king of gods)
हरी॑ (hárī)
two bay horses
युयु॒जे (yuyujé)
he yoked
अ॒श्विना॒ (aśvínā)
O Ashvins (divine twins)
रथं (rátham)
chariot
बृह॒स्पति॑र्वि॒श्वरू॑पा (bŕ̥haspátiḥ)
Brihaspati (lord of prayer)
उपा॑जत (viśvárūpām)
of all forms, versatile
ऋ॒भुर्विभ्वा (úpa)
towards
वाजो॑ (ājata)
he brought near
दे॒वाँ (r̥bhúḥ)
R̥ibhu (a skilled artisan)
अगच्छत (víbhvā)
Vibhvan (another skilled artisan)
स्वप॑सो (vā́jaḥ)
Vāja (another skilled artisan)
य॒ज्ञियं (devā́n)
to the gods
भा॒गमै॑तन (agachata)
you went
(svápasaḥ)
skillful, skillful in works
(yajñíyam)
belonging to sacrifice, sacred
(bhāgám)
share, portion
(aitana)
you approached, you obtained
Stanza 1.161.7
निश्चर्म॑णो॒ गाम॑रिणीत धी॒तिभि॒र्या जर॑न्ता युव॒शा ताकृ॑णोतन | सौध॑न्वना॒ अश्वा॒दश्व॑मतक्षत यु॒क्त्वा रथ॒मुप॑ दे॒वाँ अ॑यातन ||
níś cármaṇo gā́m ariṇīta dhītíbhir yā́ járantā yuvaśā́ tā́kr̥ṇotana saúdhanvanā áśvād áśvam atakṣata yuktvā́ rátham úpa devā́m̐ ayātana
With your wisdom, you brought a cow from a hide, and made the two old ones young again. O sons of Sudhanvan, you made a horse from a horse, then harnessed the chariot and went to the gods.
The R̥ibhus are described as using their wisdom ('dhītíbhiḥ') to bring forth a cow from a hide. They also rejuvenated two elderly beings ('járantā' - those growing old). Furthermore, they transformed one horse into another and, after equipping a chariot, proceeded to the gods. This verse emphasizes their creative and transformative powers, showing their ability to renew and craft anew.
Meter: Jagati
- A. निश्चर्म॑णो गाम॑रिणीत धी॒तिभि॒ र्या जर॒न्ता nís cármaṇaḥ gā́m ariṇīta dhītíbhiḥ (12 syllables)
- B. युव॒शा ताकृ॑णोतन सौध॑न्वना अश्वा॒दश्व॑मतक्षत यु॒क्त्वा yā́ járantā yuvaśā́ tā́ akr̥ṇotana (12 syllables)
- C. रथं उप दे॒वाँ अयातन saúdhanvanāḥ áśvāt áśvam atakṣata (12 syllables)
- D. yuktvā́ rátham úpa devā́n ayātana (12 syllables)
निश्चर्म॑णो (nís)
out of
गाम॑रिणीत (cármaṇaḥ)
from the hide
धी॒तिभि॒ (gā́m)
cow
र्या (ariṇīta)
you brought forth, you released
जर॒न्ता (dhītíbhiḥ)
with thoughts, with wisdom
युव॒शा (yā́)
who (dual)
ताकृ॑णोतन (járantā)
the two aging ones
सौध॑न्वना (yuvaśā́)
two youths
अश्वा॒दश्व॑मतक्षत (tā́)
those (dual)
यु॒क्त्वा (akr̥ṇotana)
you made
रथं (saúdhanvanāḥ)
O descendants of Sudhanvan
उप (áśvāt)
from a horse
दे॒वाँ (áśvam)
horse
अयातन (atakṣata)
you fashioned
(yuktvā́)
having yoked
(rátham)
chariot
(úpa)
towards
(devā́n)
to the gods
(ayātana)
you went
Stanza 1.161.8
इ॒दमु॑द॒कं पि॑ब॒तेत्य॑ब्रवीतने॒दं वा॑ घा पिबता मुञ्ज॒नेज॑नम् | सौध॑न्वना॒ यदि॒ तन्नेव॒ हर्य॑थ तृ॒तीये॑ घा॒ सव॑ने मादयाध्वै ||
idám udakám pibatéty abravītanedáṁ vā ghā pibatā muñjanéjanam saúdhanvanā yádi tán néva háryatha tr̥tī́ye ghā sávane mādayādhvai
You told them, 'Drink this water!' or 'Drink this rinsing of the grass!' O descendants of Sudhanvan, if you don't like even this, then find joy for yourselves at the third pressing (of Soma).
The R̥ibhus seem to be testing or instructing the 'Sudhanvan's Children'. They offer them water to drink, and if that's not acceptable, they offer the 'rinsing of the Munjagrass' (a simpler, perhaps less desirable drink). They then give an ultimatum: if the recipients don't appreciate even this, they should find joy in themselves at the 'third libation' (a later stage of a ritual). It speaks of offerings, acceptance, and a consequence for rejection.
Meter: Jagati
- A. मुञ्ज॒नेज॑नम् पि॑ब॒तेत्य॑ब्रवीतने॒दं वा घा पिबता idám udakám pibata íti abravītana (13 syllables)
- B. मुञ्ज॒नेज॑नम् सौध॑न्वना तन्नेव idám vā gha + pibata + muñjanéjanam (12 syllables)
- C. तृ॒तीये॑ घा सव॑ने मादयाध्वै saúdhanvanāḥ yádi tát ná iva háryatha (12 syllables)
- D. tr̥tī́ye gha + sávane mādayādhvai (12 syllables)
मुञ्ज॒नेज॑नम् (idám)
this
पि॑ब॒तेत्य॑ब्रवीतने॒दं (udakám)
water
वा (pibata)
drink (you plural)
घा (íti)
thus
पिबता (abravītana)
you (plural) said
मुञ्ज॒नेज॑नम् (idám)
this
सौध॑न्वना (vā)
or
(gha +)
particle (emphasis)
तन्नेव (pibata +)
drink (you plural)
(muñjanéjanam)
तृ॒तीये॑ (saúdhanvanāḥ)
O descendants of Sudhanvan
घा (yádi)
if
सव॑ने (tát)
that
मादयाध्वै (ná)
not
(iva)
like, as
(háryatha)
you please, you desire
(tr̥tī́ye)
third
(gha +)
particle (emphasis)
(sávane)
in the pressing (of Soma)
(mādayādhvai)
you may rejoice, you may be delighted
Stanza 1.161.9
आपो॒ भूयि॑ष्ठा॒ इत्येको॑ अब्रवीद॒ग्निर्भूयि॑ष्ठ॒ इत्य॒न्यो अ॑ब्रवीत् | व॒ध॒र्यन्तीं॑ ब॒हुभ्यः॒ प्रैको॑ अब्रवीदृ॒ता वद॑न्तश्चम॒साँ अ॑पिंशत ||
ā́po bhū́yiṣṭhā íty éko abravīd agnír bhū́yiṣṭha íty anyó abravīt vadharyántīm bahúbhyaḥ praíko abravīd r̥tā́ vádantaś camasā́m̐ apiṁśata
One said, 'Waters are the best!' Another said, 'Agni is the best!' One praised the lightning cloud to many. Speaking these truths, you (R̥ibhus) shaped the cups.
This verse presents differing opinions among a group about what is most excellent. One person praises 'waters,' another praises 'Agni,' and a third extols the 'lightning cloud.' After these declarations, the speaker notes that the R̥ibhus, while speaking these truths ('r̥tā́'), shaped the cups. This suggests that diverse perspectives can coexist and even lead to creative acts.
Meter: Jagati
- A. आपो॒ भूयि॑ष्ठा॒ अब्रवीत् ता वद॑न्तश्चम॒साँ ā́paḥ bhū́yiṣṭhāḥ íti ékaḥ abravīt (12 syllables)
- B. इत्य॒ न्यो अब्रवीत् व॒ वद॑न्तश्चम॒साँ agníḥ bhū́yiṣṭhaḥ íti anyáḥ abravīt (12 syllables)
- C. ब॒हुभ्यः॒ प्रैको॑ अब्रवीदृ ता वद॑न्तश्चम॒साँ vadharyántīm bahúbhyaḥ prá ékaḥ abravīt (12 syllables)
- D. अपिंशत r̥tā́ vádantaḥ camasā́n apiṃśata (12 syllables)
आपो॒ (ā́paḥ)
waters
भूयि॑ष्ठा॒ (bhū́yiṣṭhāḥ)
most abundant, best
अब्रवीत् (íti)
thus
ता (ékaḥ)
one
वद॑न्तश्चम॒साँ (abravīt)
he spoke
इत्य॒ (agníḥ)
Agni (fire god)
न्यो (bhū́yiṣṭhaḥ)
most abundant, best
अब्रवीत् (íti)
thus
व॒ (anyáḥ)
another
वद॑न्तश्चम॒साँ (abravīt)
he spoke
ब॒हुभ्यः॒ (vadharyántīm)
lightning cloud (literally, the thunderer)
प्रैको॑ (bahúbhyaḥ)
to many
अब्रवीदृ (prá)
forth, forward
ता (ékaḥ)
one
वद॑न्तश्चम॒साँ (abravīt)
he spoke
अपिंशत (r̥tā́)
truths, order
(vádantaḥ)
speaking
(camasā́n)
cups
(apiṃśata)
you (plural) fashioned
Stanza 1.161.10
श्रो॒णामेक॑ उद॒कं गामवा॑जति मां॒समेकः॑ पिंशति सू॒नयाभृ॑तम् | आ नि॒म्रुचः॒ शकृ॒देको॒ अपा॑भर॒त्किं स्वि॑त्पु॒त्रेभ्यः॑ पि॒तरा॒ उपा॑वतुः ||
śroṇā́m éka udakáṁ gā́m ávājati māṁsám ékaḥ piṁśati sūnáyā́bhr̥tam ā́ nimrúcaḥ śákr̥d éko ápābharat kíṁ svit putrébhyaḥ pitárā úpāvatuḥ
One person leads the lame cow to water, another cuts the meat brought on the board. One carries away the dung at sunset. How did the parents help their children in this?
This verse describes three distinct actions, possibly related to the preparation of offerings or the processing of a sacrifice. One person guides a lame cow to water, another cuts meat prepared on a 'carving-board,' and a third carries away refuse at sunset. The stanza concludes with a rhetorical question about how parents aided their children, suggesting a complex collaborative effort.
Meter: Jagati
- A. श्रो॒णामेक॑ पि॒ गामवा॑जति मां॒समेकः॑ पिंशति सू॒नयाभृ॑तम् śroṇā́m ékaḥ udakám gā́m áva ajati (12 syllables)
- B. आ पि॒ म्रੁचः शकृ॒देको॒ अपT māṃsám ékaḥ piṃśati sūnáyā ā́bhr̥tam (12 syllables)
- C. भर॒त्किं स्वि त्पु॒त्रेभ्यः॑ पि॒ तरा उपा॑वतुः ā́ nimrúcaḥ śákr̥t ékaḥ ápa abharat (12 syllables)
- D. kím svit putrébhyaḥ pitárau úpa āvatuḥ (12 syllables)
श्रो॒णामेक॑ (śroṇā́m)
lame
पि॒ (ékaḥ)
one
गामवा॑जति (udakám)
water
मां॒समेकः॑ (gā́m)
cow
पिंशति (áva)
down
सू॒नयाभृ॑तम् (ajati)
he drives
आ (māṃsám)
meat
पि॒ (ékaḥ)
one
म्रੁचः (piṃśati)
he cuts, he pieces
शकृ॒देको॒ (sūnáyā)
on the carving-board/table
अपT (ā́bhr̥tam)
brought
भर॒त्किं (ā́)
up
स्वि (nimrúcaḥ)
of sunset
त्पु॒त्रेभ्यः॑ (śákr̥t)
dung, refuse
पि॒ (ékaḥ)
one
तरा (ápa)
away
उपा॑वतुः (abharat)
he carried
(kím)
what
(svit)
indeed (particle)
(putrébhyaḥ)
for the children
(pitárau)
the two parents
(úpa)
towards
(āvatuḥ)
they protected, they helped
Stanza 1.161.11
उ॒द्वत्स्व॑स्मा अकृणोतना॒ तृणं॑ नि॒वत्स्व॒पः स्व॑प॒स्यया॑ नरः | अगो॑ह्यस्य॒ यदस॑स्तना गृ॒हे तद॒द्येदमृ॑भवो॒ नानु॑ गच्छथ ||
udvátsv asmā akr̥ṇotanā tŕ̥ṇaṁ nivátsv apáḥ svapasyáyā naraḥ ágohyasya yád ásastanā gr̥hé tád adyédám r̥bhavo nā́nu gachatha
You skillfully made grass for humans on high places and water in low places. O skilled men, you did that act in the house of the one who cannot be confined. But R̥ibhus, you do not follow that today.
The R̥ibhus are praised for their skillful work ('svapasyayā'). They made grass for humans in high places and water in low places. They also seemingly performed an action ('yát ásastana gr̥hé') for someone who cannot be confined, but the speaker notes that the R̥ibhus themselves are not following up on or repeating this particular act today. It highlights their creative skill and a specific act that is now in the past.
Meter: Jagati
- A. उ॒द्वत्स्व॑स्मा अकृणोतना तृणं॑ नि॒ udvátsu asmai akr̥ṇotana + tŕ̥ṇam (12 syllables)
- B. वत्स्व॒पः स्व नरः nivátsu apáḥ svapasyáyā naraḥ (12 syllables)
- C. अगो॑ह्यस्य यदस॑स्तना गृ॒हे तद॒द्येदमृ॑भवो ágohyasya yát ásastana + gr̥hé (12 syllables)
- D. न अनु गच्छथ tát adyá idám r̥bhavaḥ ná ánu gachatha (12 syllables)
उ॒द्वत्स्व॑स्मा (udvátsu)
on high places
अकृणोतना (asmai)
for him
तृणं॑ (akr̥ṇotana +)
you made
नि॒ (tŕ̥ṇam)
grass
वत्स्व॒पः (nivátsu)
in low places
स्व (apáḥ)
waters
(svapasyáyā)
नरः (naraḥ)
O men
अगो॑ह्यस्य (ágohyasya)
of the one who cannot be hidden/confined
यदस॑स्तना (yát)
what
गृ॒हे (ásastana +)
you slept (in the house)
तद॒द्येदमृ॑भवो (gr̥hé)
in the house
न (tát)
that
अनु (adyá)
today
गच्छथ (idám)
this
(r̥bhavaḥ)
O R̥ibhus
(ná)
not
(ánu)
after, following
(gachatha)
you go
Stanza 1.161.12
स॒म्मील्य॒ यद्भुव॑ना प॒र्यस॑र्पत॒ क्व॑ स्वित्ता॒त्या पि॒तरा॑ व आसतुः | अश॑पत॒ यः क॒रस्नं॑ व आद॒दे यः प्राब्र॑वी॒त्प्रो तस्मा॑ अब्रवीतन ||
sammī́lya yád bhúvanā paryásarpata kvà svit tātyā́ pitárā va āsatuḥ áśapata yáḥ karásnaṁ va ādadé yáḥ prā́bravīt pró tásmā abravītana
When you closed your eyes and moved through the worlds, where were your venerable parents? You cursed the one who raised his hand against you, and you spoke back to the one who addressed you.
The R̥ibhus are described as moving skillfully through the worlds ('bhúvanā paryásarpata') after an act of closing their eyes ('sammī́lya'). They then ask where their 'venerable parents' were. They cursed anyone who dared to raise a hand against them and spoke back to anyone who addressed them directly. This portrays the R̥ibhus as powerful beings who protect themselves and assert their agency.
Meter: Jagati
- A. सु॒स्मील् य भ व sammī́lya yát bhúvanā paryásarpata (12 syllables)
- B. ना प र्य स त्या त kvà svit tātyā́ pitárā vaḥ āsatuḥ (12 syllables)
- C. क्व त त्ता त्या पि áśapata yáḥ karásnam vaḥ ādadé (12 syllables)
- D. त आ वः आ द दे श yáḥ prá ábravīt prá u tásmai abravītana (12 syllables)
सु॒स्मील् (sammī́lya)
having closed (eyes)
य (yát)
what
भ (bhúvanā)
worlds
व (paryásarpata)
you moved around, you traversed
ना (kvà)
where
प (svit)
indeed (particle)
र्य (tātyā́)
the venerable ones (parents)
स (pitárā)
the two parents
त्या (vaḥ)
you
त (āsatuḥ)
they were
क्व (áśapata)
you cursed
त (yáḥ)
who
त्ता (karásnam)
arm, limb
त्या (vaḥ)
you
पि (ādadé)
he took up
त (yáḥ)
who
आ (prá)
forth
वः (ábravīt)
he spoke
आ (prá)
forth
द (u)
particle
दे (tásmai)
to him
श (abravītana)
you (plural) spoke
Stanza 1.161.13
सु॒षु॒प्वांस॑ ऋभव॒स्तद॑पृच्छ॒तागो॑ह्य॒ क इ॒दं नो॑ अबूबुधत् | श्वानं॑ ब॒स्तो बो॑धयि॒तार॑मब्रवीत्संवत्स॒र इ॒दम॒द्या व्य॑ख्यत ||
suṣupvā́ṁsa r̥bhavas tád apr̥chatā́gohya ká idáṁ no abūbudhat śvā́nam bastó bodhayitā́ram abravīt saṁvatsará idám adyā́ vy àkhyata
When you had slept soundly, O R̥ibhus, you asked, 'O unhideable one, who woke us?' The goat said the dog is the awakener. Then, within a year, your eyes opened to this understanding.
After a period of rest ('susupvāṃsaḥ'), the R̥ibhus wake up and wonder who awakened them. They are addressed as 'Agohya' (he who cannot be hidden). The goat then tells them that the dog is the one who wakes them. This highlights a moment of rediscovery and understanding, where a seemingly simple creature (the dog) is revealed as the agent of their awakening, leading to a significant realization ('vyākhyata' - opened eyes).
Meter: Jagati
- A. सु॒षु॒प्वांस॑ ऋभव॒स्तद॑पृच्छ गो ह्य suṣupvā́ṃsaḥ r̥bhavaḥ tát apr̥chata (12 syllables)
- B. क इ व्य नो अबूबुधत् ágohya káḥ idám naḥ abūbudhat (12 syllables)
- C. श्वानं॑ ब॒स्तो बोधयि॒तार॑मब्रवीत्संवत्स॒र इ॒द॒ śvā́nam bastáḥ bodhayitā́ram abravīt (12 syllables)
- D. द्य व्य ख्यत saṃvatsaré idám adyá + ví akhyata (12 syllables)
सु॒षु॒प्वांस॑ (suṣupvā́ṃsaḥ)
having slept soundly
ऋभव॒स्तद॑पृच्छ (r̥bhavaḥ)
O R̥ibhus
गो (tát)
that
ह्य (apr̥chata)
you asked
क (ágohya)
O unhideable one
इ (káḥ)
who
व्य (idám)
this
नो (naḥ)
us
अबूबुधत् (abūbudhat)
awakened
श्वानं॑ (śvā́nam)
the dog
ब॒स्तो (bastáḥ)
goat
बोधयि॒तार॑मब्रवीत्संवत्स॒र (bodhayitā́ram)
the awakener
इ॒द॒ (abravīt)
he spoke
द्य (saṃvatsaré)
in the year
व्य (idám)
this
ख्यत (adyá +)
today
(ví)
away, thoroughly
(akhyata)
became clear, was revealed
Stanza 1.161.14
दि॒वा या॑न्ति म॒रुतो॒ भूम्या॒ग्निर॒यं वातो॑ अ॒न्तरि॑क्षेण याति | अ॒द्भिर्या॑ति॒ वरु॑णः समु॒द्रैर्यु॒ष्माँ इ॒च्छन्तः॑ शवसो नपातः ||
divā́ yānti marúto bhū́myāgnír ayáṁ vā́to antárikṣeṇa yāti adbhír yāti váruṇaḥ samudraír yuṣmā́m̐ ichántaḥ śavaso napātaḥ
The Maruts move in the sky, Agni is on the earth, the Wind moves through the atmosphere. Varuna comes with the oceans. O Sons of Strength, they are seeking you.
This verse describes the movement of various divine forces through different realms. The Maruts travel in the sky ('divā́'), Agni (fire) is on the earth ('bhū́myā'), the Wind ('vātaḥ') moves through the atmosphere ('antárikṣeṇa'), and Varuna (god of waters) comes with the oceans ('samudraíḥ'). They are all described as seeking the R̥ibhus ('yuṣmā́n ichántaḥ'), referred to as 'Sons of Strength' ('śavasaḥ napātaḥ'). It paints a picture of cosmic activity and divine powers converging.
Meter: Tristubh
- A. दि॒वा यान्ति मरुतो भू॒म्या अ॒ divā́ yānti marútaḥ bhū́myā agníḥ (11 syllables)
- B. यं वातो अ॒न्तरि॑क्षेण ति ayám vā́taḥ antárikṣeṇa yāti (11 syllables)
- C. अ॒द्भिर्या ति व॒रु णः adbhíḥ yāti váruṇaḥ samudraíḥ (11 syllables)
- D. समु॒ द्रै यु ष्मा yuṣmā́n ichántaḥ śavasaḥ napātaḥ (11 syllables)
दि॒वा (divā́)
in the sky
यान्ति (yānti)
they move
मरुतो (marútaḥ)
Maruts (storm deities)
भू॒म्या (bhū́myā)
on the earth
अ॒ (agníḥ)
Agni (fire)
यं (ayám)
this
वातो (vā́taḥ)
wind
अ॒न्तरि॑क्षेण (antárikṣeṇa)
through the mid-space, atmosphere
ति (yāti)
he moves
अ॒द्भिर्या (adbhíḥ)
with waters
ति (yāti)
he moves
व॒रु (váruṇaḥ)
Varuna (god of waters)
णः (samudraíḥ)
with oceans, great waters
समु॒ (yuṣmā́n)
you (plural)
द्रै (ichántaḥ)
desiring, seeking
यु (śavasaḥ)
of strength
ष्मा (napātaḥ)
O descendants (sons)