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Stanza 10.32.1
प्र सु ग्मन्ता॑ धियसा॒नस्य॑ स॒क्षणि॑ व॒रेभि॑र्व॒राँ अ॒भि षु प्र॒सीद॑तः | अ॒स्माक॒मिन्द्र॑ उ॒भयं॑ जुजोषति॒ यत्सो॒म्यस्यान्ध॑सो॒ बुबो॑धति ||
prá sú gmántā dhiyasānásya sakṣáṇi varébhir varā́m̐ abhí ṣú prasī́dataḥ asmā́kam índra ubháyaṁ jujoṣati yát somyásyā́ndhaso búbodhati
Swiftly they move, the two, to the goal of the meditating one, propelled by boons towards boons. May Indra favor both our gifts, when he becomes aware of the Soma juice.
This verse describes a dynamic scene where two entities, possibly divine steeds or forces, are moving rapidly towards a goal. They are described as 'meditating' or 'thinking' and are propelled by beneficial gifts or boons, possibly in response to receiving them. The invocation is to Indra, the chief deity, asking him to favor both the giver and the receiver, indicating a reciprocal relationship. The stanza ends with a condition: Indra's acceptance depends on his awareness and appreciation of the Soma juice, a sacred offering.
Meter: Jagati
- A. प्र सु गमन्ता धियसा॑नस्य सक्षिणि prá sú gmántā dhiyasānásya sakṣáṇi (12 syllables)
- B. वरेभिः वरान् अभि सु प्रसीदतः varébhiḥ varā́n abhí sú prasī́dataḥ (12 syllables)
- C. अस्माकम् इन्द्रः उभयम् जुजोषति asmā́kam índraḥ ubháyam jujoṣati (12 syllables)
- D. यत् सोम्यस्य अन्धसः बुबोधति yát somyásya ándhasaḥ búbodhati (12 syllables)
प्र (prá)
forth, onward
सु (sú)
well, good
गमन्ता (gmántā)
moving, going
धियसा॑नस्य (dhiyasānásya)
of the one thinking/meditating
सक्षिणि (sakṣáṇi)
to be able, to accomplish
वरेभिः (varébhiḥ)
by boons, by gifts
वरान् (varā́n)
boons, gifts
अभि (abhí)
towards, upon
सु (sú)
well, good
प्रसीदतः (prasī́dataḥ)
situated upon, favorable towards
अस्माकम् (asmā́kam)
of us
इन्द्रः (índraḥ)
Indra (the deity)
उभयम् (ubháyam)
both
जुजोषति (jujoṣati)
may he favor, may he be pleased with
यत् (yát)
when, if
सोम्यस्य (somyásya)
of the Soma (offering)
अन्धसः (ándhasaḥ)
of the juice, of the drink
बुबोधति (búbodhati)
may he know, may he understand
Stanza 10.32.2
वी॑न्द्र यासि दि॒व्यानि॑ रोच॒ना वि पार्थि॑वानि॒ रज॑सा पुरुष्टुत | ये त्वा॒ वह॑न्ति॒ मुहु॑रध्व॒राँ उप॒ ते सु व॑न्वन्तु वग्व॒नाँ अ॑रा॒धसः॑ ||
vīā̀ndra yāsi divyā́ni rocanā́ ví pā́rthivāni rájasā puruṣṭuta yé tvā váhanti múhur adhvarā́m̐ úpa té sú vanvantu vagvanā́m̐ arādhásaḥ
O Indra, you travel through the divine lights and earthly realms, O much-praised one. May those who carry you often in sacrifices conquer the noisy ones who do not offer gifts.
This verse addresses Indra, the mighty deity, acknowledging his pervasive presence across various realms: the celestial (divine lights) and the terrestrial (earthly regions). He is praised as 'puruṣṭuta' (much praised). The verse then shifts focus to those who carry or support Indra, possibly through devotion or ritual. It offers a wish or command that these supporters be victorious against those who are 'vagvanā́n' (noisy, babbling) and 'arādhásaḥ' (not offering gifts), implying a contrast between devout supporters and impious detractors.
Meter: Jagati
- A. वि इन्द्र यासि दिव्यानि रोचना ví indra yāsi divyā́ni rocanā́ (12 syllables)
- B. वि पार्थिवानि रजसा पुरुष्टुत ví pā́rthivāni rájasā puruṣṭuta (12 syllables)
- C. ये त्वा वहन्ति मुहुः अध्वरान् उप yé tvā váhanti múhur adhvarā́n úpa (12 syllables)
- D. ते सु वन्वन्तु वग्वनान् अराधसः té sú vanvantu vagvanā́n arādhásaḥ (12 syllables)
वि (ví)
apart, widely
इन्द्र (indra)
O Indra
यासि (yāsi)
you go, you travel
दिव्यानि (divyā́ni)
divine, celestial
रोचना (rocanā́)
lights, bright places
वि (ví)
apart, widely
पार्थिवानि (pā́rthivāni)
earthly, terrestrial
रजसा (rájasā)
by the atmosphere, by the region
पुरुष्टुत (puruṣṭuta)
O much-praised one
ये (yé)
who
त्वा (tvā)
you
वहन्ति (váhanti)
carry, bear
मुहुः (múhur)
repeatedly, often
अध्वरान् (adhvarā́n)
sacrifices, religious rites
उप (úpa)
towards, near
ते (té)
they
सु (sú)
well, truly
वन्वन्तु (vanvantu)
may they conquer, may they win
वग्वनान् (vagvanā́n)
noisy, babbling ones
अराधसः (arādhásaḥ)
not offering gifts, non-sacrificing ones
Stanza 10.32.3
तदिन्मे॑ छन्त्स॒द्वपु॑षो॒ वपु॑ष्टरं पु॒त्रो यज्जानं॑ पि॒त्रोर॒धीय॑ति | जा॒या पतिं॑ वहति व॒ग्नुना॑ सु॒मत्पुं॒स इद्भ॒द्रो व॑ह॒तुः परि॑ष्कृतः ||
tád ín me chantsad vápuṣo vápuṣṭaram putró yáj jā́nam pitrór adhī́yati jāyā́ pátiṁ vahati vagnúnā sumát puṁsá íd bhadró vahatúḥ páriṣkr̥taḥ
May this indeed be more beautiful than beauty for me, when the son upholds the parents' lineage. The wife attracts the husband; may the auspicious groom be well-arranged and joyful.
This verse speaks of a desirable outcome, where something is seen as 'more beautiful than beauty' for the speaker. This happens when a son diligently upholds his parents' lineage or legacy ('jānam pitror adhīyati'). The wife's role is highlighted as attracting or drawing her husband ('jāyā patim vahati'). The culmination is a happy and auspicious marriage, characterized by joyful celebration and proper arrangement ('sumat puṃsa id bhadro vahatuḥ pariṣkṛtaḥ').
Meter: Jagati
- A. तत् इत् मे छन्त्सत् वपुषः वपुष्टरम् tát ít me chantsat vápuṣaḥ vápuṣṭaram (12 syllables)
- B. पुत्रः यत् जानम् पित्रोः अधीयति putráḥ yát jā́nam pitróḥ adhī́yati (12 syllables)
- C. जया पतिम् वहति वग्नुना सुमत् jāyā́ pátim vahati vagnúnā sumát (12 syllables)
- D. पुंसः इत् भद्रः वहतुः परस्कृतः puṃsáḥ ít bhadráḥ vahatúḥ páriṣkr̥taḥ (12 syllables)
तत् (tát)
that
इत् (ít)
indeed
मे (me)
for me
छन्त्सत् (chantsat)
may it please, may it delight
वपुषः (vápuṣaḥ)
from beauty
वपुष्टरम् (vápuṣṭaram)
more beautiful
पुत्रः (putráḥ)
son
यत् (yát)
when
जानम् (jā́nam)
lineage, offspring, knowledge
पित्रोः (pitróḥ)
of the parents
अधीयति (adhī́yati)
upholds, takes care of
जया (jāyā́)
wife
पतिम् (pátim)
husband
वहति (vahati)
attracts, draws
वग्नुना (vagnúnā)
by the arrangement, by the driving
सुमत् (sumát)
with good mind, joyful
पुंसः (puṃsáḥ)
of the man, of the groom
इत् (ít)
indeed
भद्रः (bhadráḥ)
auspicious, good
वहतुः (vahatúḥ)
groom, one who is carried
परस्कृतः (páriṣkr̥taḥ)
arranged, prepared
Stanza 10.32.4
तदित्स॒धस्थ॑म॒भि चारु॑ दीधय॒ गावो॒ यच्छास॑न्वह॒तुं न धे॒नवः॑ | मा॒ता यन्मन्तु॑र्यू॒थस्य॑ पू॒र्व्याभि वा॒णस्य॑ स॒प्तधा॑तु॒रिज्जनः॑ ||
tád ít sadhástham abhí cā́ru dīdhaya gā́vo yác chā́san vahatúṁ ná dhenávaḥ mātā́ yán mántur yūthásya pūrvyā́bhí vāṇásya saptádhātur íj jánaḥ
I have beheld this beautiful assembly-place, where the cows, like milch-cows, arrange the procession. The Mother of the herd is foremost; this person of the singer, with seven parts, indeed.
The speaker expresses their observation of a beautiful meeting place ('sadhastam'). This location is where cows ('gāvaḥ'), like milch-cows ('dhenavaḥ'), are said to 'command' or 'arrange' the procession or bringing ('vahatúm'). The 'Mother' ('mātā') of the herd is considered foremost ('pūrvyā́') among them. The verse concludes by referring to a group, possibly the 'vāṇásya' (of the singer/speaker) or of a divine assembly, described as 'saptadhātuḥ' (having seven constituents or parts) and 'jánaḥ' (people or beings), suggesting a structured or multifaceted gathering.
Meter: Jagati
- A. तत् इत् सधस्थम् अभि चारु दीधय tát ít sadhástham abhí cā́ru dīdhaya (12 syllables)
- B. गावः यत् शासन् वहतुम् न धेनवः gā́vaḥ yát śā́san vahatúm ná dhenávaḥ (12 syllables)
- C. माता यत् मन्तुः यूथस्य पूर्व्या mātā́ yát mántuḥ yūthásya pūrvyā́ (11 syllables)
- D. अभि वाणस्य सप्तधातुः इत् जनः abhí vāṇásya saptádhātuḥ ít jánaḥ (12 syllables)
तत् (tát)
that
इत् (ít)
indeed
सधस्थम् (sadhástham)
assembly-place, common dwelling
अभि (abhí)
around
चारु (cā́ru)
beautiful, lovely
दीधय (dīdhaya)
I saw, I observed
गावः (gā́vaḥ)
cows
यत् (yát)
which, who
शासन् (śā́san)
they command, they arrange
वहतुम् (vahatúm)
the procession, the carrying
न (ná)
like
धेनवः (dhenávaḥ)
milch-cows
माता (mātā́)
mother
यत् (yát)
which, who
मन्तुः (mántuḥ)
leader, mistress
यूथस्य (yūthásya)
of the herd
पूर्व्या (pūrvyā́)
foremost, ancient
अभि (abhí)
around
वाणस्य (vāṇásya)
of the singer, of the speaker
सप्तधातुः (saptádhātuḥ)
having seven parts/constituents
इत् (ít)
indeed
जनः (jánaḥ)
person, being
Stanza 10.32.5
प्र वोऽच्छा॑ रिरिचे देव॒युष्प॒दमेको॑ रु॒द्रेभि॑र्याति तु॒र्वणिः॑ | ज॒रा वा॒ येष्व॒मृते॑षु दा॒वने॒ परि॑ व॒ ऊमे॑भ्यः सिञ्चता॒ मधु॑ ||
prá vó 'chā ririce devayúṣ padám éko rudrébhir yāti turváṇiḥ jarā́ vā yéṣv amŕ̥teṣu dāváne pári va ū́mebhyaḥ siñcatā mádhu
The pious one has reached your place, O gods. One proceeds with the Rudras. For those who are immortal and offer gifts, pour forth the mead, O you who are invoked.
This verse addresses divine beings ('devayúḥ') and invokes them to approach. It states that one individual ('ekaḥ') proceeds victoriously alongside the Rudras (a group of deities associated with storms and destruction, but also with healing). The verse then acknowledges the eternal nature of these gods ('amŕ̥teṣu') and addresses them with a request: to pour forth sweet mead ('madhu') for the speakers or worshippers ('ū́mebhyaḥ'), implying a desire for divine favor and blessings.
Meter: Jagati
- A. प्र वः अच्छा रिरिचे देवयुः पदम् prá vaḥ ácha + ririce devayúḥ padám (12 syllables)
- B. एकः रुद्रेभिः याति तुर्वणिः ékaḥ rudrébhiḥ yāti turváṇiḥ (10 syllables)
- C. जरा वा येषु अमृतेषु दावने jarā́ vā yéṣu amŕ̥teṣu dāváne (12 syllables)
- D. परि वः ऊमेभ्यः सिञ्चत मधु pári vaḥ ū́mebhyaḥ siñcata + mádhu (12 syllables)
प्र (prá)
forth
वः (vaḥ)
your
अच्छा (ácha +)
towards
रिरिचे (ririce)
has reached, has surpassed
देवयुः (devayúḥ)
desiring the gods, pious
पदम् (padám)
place, abode
एकः (ékaḥ)
one
रुद्रेभिः (rudrébhiḥ)
with the Rudras
याति (yāti)
goes, proceeds
तुर्वणिः (turváṇiḥ)
victorious
जरा (jarā́)
offering, gift
वा (vā)
or
येषु (yéṣu)
in whom
अमृतेषु (amŕ̥teṣu)
among the immortals
दावने (dāváne)
for giving, for offering
परि (pári)
around
वः (vaḥ)
your
ऊमेभ्यः (ū́mebhyaḥ)
for you (invocations)
सिञ्चत (siñcata +)
pour
मधु (mádhu)
sweet drink, mead
Stanza 10.32.6
नि॒धी॒यमा॑न॒मप॑गूळ्हम॒प्सु प्र मे॑ दे॒वानां॑ व्रत॒पा उ॑वाच | इन्द्रो॑ वि॒द्वाँ अनु॒ हि त्वा॑ च॒चक्ष॒ तेना॒हम॑ग्ने॒ अनु॑शिष्ट॒ आगा॑म् ||
nidhīyámānam ápagūḷham apsú prá me devā́nāṁ vratapā́ uvāca índro vidvā́m̐ ánu hí tvā cacákṣa ténāhám agne ánuśiṣṭa ā́gām
The one hidden in the waters, the keeper of divine vows, told me. Indra, knowing, saw you. Instructed by him, O Agni, I have come.
This verse speaks of something hidden and then revealed. It was concealed in the waters ('apsú') and was being nurtured or placed ('nidhīyamānam'). A 'vratapā' (guardian of vows/laws) of the gods informed the speaker about this hidden thing. Indra, being all-knowing ('vidvā́n'), saw and indicated it. As a result, the speaker, Agni, states that they have come, instructed by this divine knowledge and revelation.
Meter: Tristubh
- A. निधीयमानम् अपगूढम् अप्सु nidhīyámānam ápagūḷham apsú (11 syllables)
- B. प्र मे देवानाम् व्रतपाः उवाच prá me devā́nām vratapā́ḥ uvāca (11 syllables)
- C. इन्द्रः विद्वां अनु हि त्वा चचक्ष índraḥ vidvā́n ánu hí tvā cacákṣa (11 syllables)
- D. तेन अहम् अग्ने अनुशिष्टः आ आगाम् téna ahám agne ánuśiṣṭaḥ ā́ agām (11 syllables)
निधीयमानम् (nidhīyámānam)
being placed, being hidden
अपगूढम् (ápagūḷham)
hidden, concealed
अप्सु (apsú)
in the waters
प्र (prá)
indeed
मे (me)
to me
देवानाम् (devā́nām)
of the gods
व्रतपाः (vratapā́ḥ)
keeper of vows
उवाच (uvāca)
spoke
इन्द्रः (índraḥ)
Indra
विद्वां (vidvā́n)
knowing
अनु (ánu)
along, after
हि (hí)
indeed
त्वा (tvā)
you
चचक्ष (cacákṣa)
saw, perceived
तेन (téna)
by that
अहम् (ahám)
I
अग्ने (agne)
O Agni
अनुशिष्टः (ánuśiṣṭaḥ)
instructed, guided
आ (ā́)
hither, towards
आगाम् (agām)
I came
Stanza 10.32.7
अक्षे॑त्रवित्क्षेत्र॒विदं॒ ह्यप्रा॒ट् स प्रैति॑ क्षेत्र॒विदानु॑शिष्टः | ए॒तद्वै भ॒द्रम॑नु॒शास॑नस्यो॒त स्रु॒तिं वि॑न्दत्यञ्ज॒सीना॑म् ||
ákṣetravit kṣetravídaṁ hy áprāṭ sá praíti kṣetravídā́nuśiṣṭaḥ etád vaí bhadrám anuśā́sanasyotá srutíṁ vindaty añjasī́nām
The one not knowing the place asks the one who knows the place. Being instructed, he proceeds. Indeed, this is the good fortune of instruction: he finds the straightforward paths.
This verse uses an analogy of travel and guidance. Someone who is unfamiliar with the way ('akṣetravit') asks a guide who knows the path ('kṣetravidām'). Being instructed by this knowledgeable person ('anuśiṣṭaḥ'), the traveler ('sáḥ praiti') proceeds onward. The verse declares this process of learning and instruction ('anuśāsanasya') to be beneficial and auspicious ('bhadrám'). The result is finding the right path ('srutim') that leads directly and easily ('añjasī́nām').
Meter: Tristubh
- A. अक्षेत्रवित् क्षेत्रविदम् हि अप्राट् ákṣetravit kṣetravídam hí áprāṭ (11 syllables)
- B. स प्र एति क्षेत्रविदा अनुशिष्टः sá prá eti kṣetravídā ánuśiṣṭaḥ (11 syllables)
- C. एतत् वै भद्रम् अनुशासनस्य etát vaí bhadrám anuśā́sanasya (11 syllables)
- D. उत स्रुतिम् विन्दति अञ्जनाम् utá srutím vindati añjasī́nām (11 syllables)
अक्षेत्रवित् (ákṣetravit)
not knowing the place/path
क्षेत्रविदम् (kṣetravídam)
the knower of the place/path
हि (hí)
indeed
अप्राट् (áprāṭ)
did not ask
स (sá)
he
प्र (prá)
forward
एति (eti)
goes
क्षेत्रविदा (kṣetravídā)
by the knower of the place
अनुशिष्टः (ánuśiṣṭaḥ)
instructed
एतत् (etát)
this
वै (vaí)
indeed
भद्रम् (bhadrám)
auspicious, good
अनुशासनस्य (anuśā́sanasya)
of the instruction
उत (utá)
and
स्रुतिम् (srutím)
path, way
विन्दति (vindati)
finds
अञ्जनाम् (añjasī́nām)
straightforward, easy
Stanza 10.32.8
अ॒द्येदु॒ प्राणी॒दम॑मन्नि॒माहापी॑वृतो अधयन्मा॒तुरूधः॑ | एमे॑नमाप जरि॒मा युवा॑न॒महे॑ळ॒न्वसुः॑ सु॒मना॑ बभूव ||
adyéd u prā́ṇīd ámamann imā́hā́pīvr̥to adhayan mātúr ū́dhaḥ ém enam āpa jarimā́ yúvānam áheḷan vásuḥ sumánā babhūva
Even now he breathed; these days he thought. Concealed, he drank the mother's milk. Yet, though young, aging came to him; the generous one became well-intentioned.
This verse describes a being's development and transformation. It begins with the entity 'breathing' ('prāṇīt') and 'thinking' ('ámaman') in its early stages. It then 'sucked the Mother's udder' ('mātū́rudhaḥ'), implying nourishment and origin. Despite being young ('yuvā́nam'), it experienced aging ('jarimā́'), which seems paradoxical. However, the verse concludes on a positive note: this being, having overcome the 'un-gracious' or 'un-kind' aspects ('áheḷan'), became blessed ('vásuḥ') and well-disposed ('sumánāḥ').
Meter: Tristubh
- A. अद्य इत् उ प्र आणीत् अममन् इमा आहा adyá ít u prá ānīt ámaman imā́ áhā (11 syllables)
- B. अपीवृतः अधयत् मातुः उधः ápīvr̥taḥ adhayat mātúḥ ū́dhar (11 syllables)
- C. आ ईम् एनम् आपा जरिमा युवानम् ā́ īm enam āpa jarimā́ yúvānam (11 syllables)
- D. अहेळन् वसुः सुमनाः बभूव áheḷan vásuḥ sumánāḥ babhūva (11 syllables)
अद्य (adyá)
now
इत् (ít)
indeed
उ (u)
indeed
प्र (prá)
forth
आणीत् (ānīt)
he breathed, he was led forth
अममन् (ámaman)
he thought, he imagined
इमा (imā́)
these
आहा (áhā)
days
अपीवृतः (ápīvr̥taḥ)
concealed, hidden
अधयत् (adhayat)
he drank, he consumed
मातुः (mātúḥ)
of the mother
उधः (ū́dhar)
udder
आ (ā́)
towards
ईम् (īm)
him
एनम् (enam)
him
आपा (āpa)
obtained, reached
जरिमा (jarimā́)
aging, old age
युवानम् (yúvānam)
young
अहेळन् (áheḷan)
ungracious, not showing favor
वसुः (vásuḥ)
blessed, good
सुमनाः (sumánāḥ)
well-disposed, happy
बभूव (babhūva)
became
Stanza 10.32.9
ए॒तानि॑ भ॒द्रा क॑लश क्रियाम॒ कुरु॑श्रवण॒ दद॑तो म॒घानि॑ | दा॒न इद्वो॑ मघवानः॒ सो अ॑स्त्व॒यं च॒ सोमो॑ हृ॒दि यं बिभ॑र्मि ||
etā́ni bhadrā́ kalaśa kriyāma kúruśravaṇa dádato maghā́ni dāná íd vo maghavānaḥ só astv ayáṁ ca sómo hr̥dí yám bíbharmi
O Kalasha, may we perform these auspicious deeds for the givers of great gifts, O Kuruśravaṇa. O wealthy ones, may that (offering) be yours, and may this Soma which I hold in my heart be yours.
This verse is an invocation and a prayer for blessings, addressed to 'Kalasha' and 'Kuruśravaṇa', who are associated with giving generous gifts ('maghāni'). The speaker expresses the desire to perform auspicious actions ('bhadrā kriyāma') for them. The verse then addresses the 'maghavānaḥ' (wealthy ones, princes) with a wish: may 'that' (perhaps the divine presence or blessing) and 'this Soma' (the sacred offering held in the heart) be theirs. It implies a reciprocation of blessings and abundance between the giver and the receiver.
Meter: Tristubh
- A. एतानि भद्रा कलश क्रियाम etā́ni bhadrā́ kalaśa kriyāma (11 syllables)
- B. कुरुश्रवण ददतः मघानि kúruśravaṇa dádataḥ maghā́ni (11 syllables)
- C. दानः इत् वः मघवानः सः अस्तु dānáḥ ít vaḥ maghavānaḥ sáḥ astu (11 syllables)
- D. अयम् च सोमः हृदि यम् बिभर्मि ayám ca sómaḥ hr̥dí yám bíbharmi (11 syllables)
एतानि (etā́ni)
these
भद्रा (bhadrā́)
auspicious, good
कलश (kalaśa)
O Kalasha (name/vase)
क्रियाम (kriyāma)
may we do, may we make
कुरुश्रवण (kúruśravaṇa)
O Kuruśravaṇa (name)
ददतः (dádataḥ)
of the givers
मघानि (maghā́ni)
great gifts, riches
दानः (dānáḥ)
giving
इत् (ít)
indeed
वः (vaḥ)
to you
मघवानः (maghavānaḥ)
O wealthy ones
सः (sáḥ)
that
अस्तु (astu)
may it be
अयम् (ayám)
this
च (ca)
and
सोमः (sómaḥ)
Soma (offering)
हृदि (hr̥dí)
in the heart
यम् (yám)
which
बिभर्मि (bíbharmi)
I bear, I hold