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Stanza 1.170.1
न नू॒नमस्ति॒ नो श्वः कस्तद्वे॑द॒ यदद्भु॑तम् | अ॒न्यस्य॑ चि॒त्तम॒भि सं॑च॒रेण्य॑मु॒ताधी॑तं॒ वि न॑श्यति ||
ná nūnám ásti nó śváḥ kás tád veda yád ádbhutam anyásya cittám abhí saṁcaréṇyam utā́dhītaṁ ví naśyati
We're not sure about today, and tomorrow is uncertain. Who really knows that amazing, mysterious thing? When we try to grasp someone else's thoughts, what we thought we knew clearly just disappears.
This stanza reflects a deep philosophical inquiry into the nature of time and existence. The speaker questions the certainty of the present and the future, pondering who truly understands the "wondrous" or "mysterious" aspect of reality. It suggests that our understanding is limited and can be easily swayed, leading to the loss of our own thoughts or plans when we try to grasp something beyond our current comprehension.
Meter: Brhati
- A. न नू॒नम अस्ति न उ श्वः ná nūnám ásti ná u śvás (8 syllables)
- B. कः त वेद य अद्भु॑तम् káḥ tát veda yát ádbhutam (8 syllables)
- C. अन्यस्य चि॒त्तम अभि संच॒रेण्य॑मु anyásya cittám abhí saṃcaréṇyam (12 syllables)
- D. उता आधीतं वि नश्यति utá ā́dhītam ví naśyati (8 syllables)
न (ná)
not
नू॒नम (nūnám)
now, at present
अस्ति (ásti)
is
न (ná)
not
उ (u)
and, also
श्वः (śvás)
tomorrow
कः (káḥ)
who
त (tát)
that
वेद (veda)
knows
य (yát)
which, what
अद्भु॑तम् (ádbhutam)
wondrous, amazing
अन्यस्य (anyásya)
of another
चि॒त्तम (cittám)
mind, thought (participial form)
अभि (abhí)
towards, concerning
संच॒रेण्य॑मु (saṃcaréṇyam)
that which is to be traversed or understood
उता (utá)
and, also
आधीतं (ā́dhītam)
understood, grasped (participial form)
वि (ví)
away, apart
नश्यति (naśyati)
perishes, is lost
Stanza 1.170.2
किं न॑ इन्द्र जिघांससि॒ भ्रात॑रो म॒रुत॒स्तव॑ | तेभिः॑ कल्पस्व साधु॒या मा नः॑ स॒मर॑णे वधीः ||
kíṁ na indra jighāṁsasi bhrā́taro marútas táva tébhiḥ kalpasva sādhuyā́ mā́ naḥ samáraṇe vadhīḥ
Indra, why do you want to strike us? The Maruts are your brothers; get along with them nicely. Please don't fight and kill us.
This is a plea addressed to Indra. The speaker, possibly Agastya speaking on behalf of himself or others, asks Indra why he intends to harm them. They remind Indra that the Maruts are his brothers and urge him to get along with them, requesting that Indra refrain from attacking them in battle. It's a plea for peace and understanding between divine beings.
Meter: Anushtubh
- A. किं नः इन्द्र जिघा॑ ंससि kím naḥ indra jighāṃsasi (8 syllables)
- B. भ्रात॑रो म॒रुत तव bhrā́taraḥ marútaḥ táva (8 syllables)
- C. तेभिः कल्पस्व साधुया tébhiḥ kalpasva sādhuyā́ (8 syllables)
- D. मा नः सम॒र॑णे वधीः mā́ naḥ samáraṇe vadhīḥ (8 syllables)
किं (kím)
why, what
नः (naḥ)
us
इन्द्र (indra)
Indra (addressing him)
जिघा॑ ंससि (jighāṃsasi)
do you wish to kill/strike
भ्रात॑रो (bhrā́taraḥ)
brothers
म॒रुत (marútaḥ)
Maruts (a group of deities)
तव (táva)
your
तेभिः (tébhiḥ)
with them
कल्पस्व (kalpasva)
act properly, get along
साधुया (sādhuyā́)
well, properly, kindly
मा (mā́)
do not
नः (naḥ)
us
सम॒र॑णे (samáraṇe)
in battle, in conflict
वधीः (vadhīḥ)
do you strike/kill (subjunctive/injunctive)
Stanza 1.170.3
किं नो॑ भ्रातरगस्त्य॒ सखा॒ सन्नति॑ मन्यसे | वि॒द्मा हि ते॒ यथा॒ मनो॒ऽस्मभ्य॒मिन्न दि॑त्ससि ||
kíṁ no bhrātar agastya sákhā sánn áti manyase vidmā́ hí te yáthā máno 'smábhyam ín ná ditsasi
Brother Agastya, why do you act like you don't care about us, even though you're our friend? We know how you think; it seems you're not willing to give us anything.
The Maruts are addressing Agastya, whom they call "brother." They question why he seems to be disregarding them, especially since he is their friend. They claim to understand his intentions and his mind, implying that he seems unwilling to give them what they expect or desire. It's a slightly confrontational but personal appeal between allies.
Meter: Anushtubh
- A. किं नो भ्रातर अगस्त्य kím naḥ bhrātar agastya (8 syllables)
- B. सखा सन्न अति मन्यसे sákhā sán áti manyase (8 syllables)
- C. हि ते यथा मनो vidmá + hí te yáthā mánaḥ (8 syllables)
- D. अस्मभ्य इन्न न दि॑त्ससि asmábhyam ít ná ditsasi (8 syllables)
किं (kím)
why, what
नो (naḥ)
us
भ्रातर (bhrātar)
brother (addressing)
अगस्त्य (agastya)
Agastya (addressing)
सखा (sákhā)
friend
सन्न (sán)
being, existing
अति (áti)
over, beyond, above
मन्यसे (manyase)
do you think, do you feel
(vidmá +)
हि (hí)
indeed, certainly
ते (te)
your
यथा (yáthā)
how, as
मनो (mánaḥ)
mind
अस्मभ्य (asmábhyam)
to us, for us
इन्न (ít)
indeed, surely
न (ná)
not
दि॑त्ससि (ditsasi)
do you wish to give
Stanza 1.170.4
अरं॑ कृण्वन्तु॒ वेदिं॒ सम॒ग्निमि॑न्धतां पु॒रः | तत्रा॒मृत॑स्य॒ चेत॑नं य॒ज्ञं ते॑ तनवावहै ||
áraṁ kr̥ṇvantu védiṁ sám agním indhatām puráḥ tátrāmŕ̥tasya cétanaṁ yajñáṁ te tanavāvahai
Let them prepare the altar and light the fire in front. In that place, we two will set up the offering for you, so the immortal can observe.
This stanza describes the preparation for a ritual or sacrifice. The speaker instructs that the altar ('vedi') should be made ready and the fire ('agni') kindled in front. The purpose is to set up a place where they, perhaps Agastya and another, can perform a sacrifice for an immortal being, hoping it will be noticed and accepted.
Meter: Anushtubh
- A. अरं कृण्वन्तु वेदिं áram kr̥ṇvantu védim (7 syllables)
- B. सम अग्नि इन्धतां पु॒रः sám agním indhatām purás (8 syllables)
- C. तत्रा अमृतस्य चेत॑नं tátra amŕ̥tasya cétanam (8 syllables)
- D. य॒ज्ञं ते तनवावहै yajñám te tanavāvahai (8 syllables)
अरं (áram)
ready, fit
कृण्वन्तु (kr̥ṇvantu)
let them make
वेदिं (védim)
altar, sacrificial place
सम (sám)
together, with
अग्नि (agním)
fire
इन्धतां (indhatām)
let them kindle (dual)
पु॒रः (purás)
in front, formerly
तत्रा (tátra)
there
अमृतस्य (amŕ̥tasya)
of the immortal
चेत॑नं (cétanam)
consciousness, perception, that which is perceived
य॒ज्ञं (yajñám)
sacrifice, offering
ते (te)
for you
तनवावहै (tanavāvahai)
let us two spread out, let us two perform
Stanza 1.170.5
त्वमी॑शिषे वसुपते॒ वसू॑नां॒ त्वं मि॒त्राणां॑ मित्रपते॒ धेष्ठः॑ | इन्द्र॒ त्वं म॒रुद्भिः॒ सं व॑द॒स्वाध॒ प्राशा॑न ऋतु॒था ह॒वींषि॑ ||
tvám īśiṣe vasupate vásūnāṁ tvám mitrā́ṇām mitrapate dhéṣṭhaḥ índra tvám marúdbhiḥ sáṁ vadasvā́dha prā́śāna r̥tuthā́ havī́ṁṣi
You rule, O Lord of Treasures, master of wealth! You, Lord of Friends, are the best. Indra, speak with the Maruts, and then accept the offerings seasonably.
This stanza is a direct address to Indra, acknowledging his supreme power and control. He is called the "Lord of Treasures" and the "Lord of Friends," and is described as the most generous. The speaker urges Indra to communicate and reconcile with the Maruts, and then to accept the offerings ('havimshi') presented to him at the proper time, indicating his divine role in accepting sacrifices.
Meter: Tristubh
- A. त्वं शिषे वसुपते वसूनां tvám īśiṣe vasupate vásūnām (11 syllables)
- B. त्वं मि॒त्राणां मित्रे धेष्ठः tvám mitrā́ṇām mitrapate dhéṣṭhaḥ (11 syllables)
- C. इन्द्र त्वं म॒रुद्भिः सं वद॒स्वाध índra tvám marúdbhiḥ sám vadasva (11 syllables)
- D. अध प्रा शा ऋतु॒था हवी॑ ádha prá aśāna r̥tuthā́ havī́ṃṣi (11 syllables)
त्वं (tvám)
you
शिषे (īśiṣe)
you rule, you command
वसुपते (vasupate)
O Lord of Treasures
वसूनां (vásūnām)
of treasures, of wealth
त्वं (tvám)
you
मि॒त्राणां (mitrā́ṇām)
of friends
मित्रे (mitrapate)
O Lord of Friends
धेष्ठः (dhéṣṭhaḥ)
most generous, most liberal
इन्द्र (índra)
Indra (addressing)
त्वं (tvám)
you
म॒रुद्भिः (marúdbhiḥ)
with the Maruts
सं (sám)
together, harmoniously
वद॒स्वाध (vadasva)
speak, converse
अध (ádha)
then, thereafter
प्रा (prá)
forward, forth
शा (aśāna)
may you eat, may you consume
ऋतु॒था (r̥tuthā́)
in due season, according to order
हवी॑ (havī́ṃṣi)
offerings, oblations