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Stanza 10.33.1
प्र मा॑ युयुज्रे प्र॒युजो॒ जना॑नां॒ वहा॑मि स्म पू॒षण॒मन्त॑रेण | विश्वे॑ दे॒वासो॒ अध॒ माम॑रक्षन्दुः॒शासु॒रागा॒दिति॒ घोष॑ आसीत् ||
prá mā yuyujre prayújo jánānāṁ váhāmi sma pūṣáṇam ántareṇa víśve devā́so ádha mā́m arakṣan duḥśā́sur ā́gād íti ghóṣa āsīt
The urgings of people have pushed me forward, and I bring forth Pushan by the most direct path. All the gods protected me. There was a cry, "Duhshashura has arrived!"
The speaker describes being driven by the urgings of people to bring forth Pushan, a deity associated with nourishment and prosperity. The speaker emphasizes the protective presence of all the gods during this undertaking. A moment of panic or excitement is described, marked by a cry announcing the arrival of a figure named "Duhshashura."
Meter: Tristubh
- A. प्र मा युयुज्रे प्रयुजः जनानां prá mā yuyujre prayújaḥ jánānām (11 syllables)
- B. वहामि स्म पूषणम् अन्तरेण váhāmi sma pūṣáṇam ántareṇa (11 syllables)
- C. विश्वे देवासः अध माम् अरक्षन् víśve devā́saḥ ádha mā́m arakṣan (11 syllables)
- D. दुःशासुः आ आगात् इति घोषः आसीत् duḥśā́suḥ ā́ agāt íti ghóṣaḥ āsīt (11 syllables)
प्र (prá)
indeed, onward
मा (mā)
me
युयुज्रे (yuyujre)
they joined, they yoked
प्रयुजः (prayújaḥ)
urging, impulse
जनानां (jánānām)
of the people
वहामि (váhāmi)
I carry, I bring
स्म (sma)
indeed (a past tense indicator)
पूषणम् (pūṣáṇam)
Pushan (the nourisher)
अन्तरेण (ántareṇa)
in the middle of, by the nearest
विश्वे (víśve)
all
देवासः (devā́saḥ)
gods
अध (ádha)
then, also
माम् (mā́m)
me
अरक्षन् (arakṣan)
they protected
दुःशासुः (duḥśā́suḥ)
Duhshashura (a name, possibly an antagonist)
आ (ā́)
hither, towards
आगात् (agāt)
he came
इति (íti)
thus, so
घोषः (ghóṣaḥ)
cry, shout
आसीत् (āsīt)
it was
Stanza 10.33.2
सं मा॑ तपन्त्य॒भितः॑ स॒पत्नी॑रिव॒ पर्श॑वः | नि बा॑धते॒ अम॑तिर्न॒ग्नता॒ जसु॒र्वेर्न वे॑वीयते म॒तिः ||
sám mā tapanty abhítaḥ sapátnīr iva párśavaḥ ní bādhate ámatir nagnátā jásur vér ná vevīyate matíḥ
The ribs around me pain me and press me like rival wives. Poverty and nakedness oppress me intensely; my mind flutters like a bird's.
The speaker expresses intense discomfort and suffering. The ribs are described as painfully constricting, like rival wives causing distress. The speaker feels overwhelmed by poverty, nakedness, and exhaustion. This physical and mental anguish causes the speaker's mind to flutter uncontrollably, like a bird's.
Meter: Brhati
- A. सं मा तपन्ति अभितः sám mā tapanti abhítas (8 syllables)
- B. सपत्नीः इव पर्शवः sapátnīḥ iva párśavaḥ (8 syllables)
- C. नि बाधते अमतिः नग्नता जसुः ní bādhate ámatiḥ nagnátā jásuḥ (12 syllables)
- D. वेः न वेवीयते मतिः véḥ ná vevīyate matíḥ (8 syllables)
सं (sám)
together, around
मा (mā)
me
तपन्ति (tapanti)
they burn, they pain
अभितः (abhítas)
on all sides, around
सपत्नीः (sapátnīḥ)
rival wives
इव (iva)
like, as
पर्शवः (párśavaḥ)
ribs
नि (ní)
down, intensely
बाधते (bādhate)
it oppresses, it presses
अमतिः (ámatiḥ)
indigence, poverty
नग्नता (nagnátā)
nakedness
जसुः (jásuḥ)
exhaustion, fatigue
वेः (véḥ)
of a bird
न (ná)
not
वेवीयते (vevīyate)
it flutters
मतिः (matíḥ)
mind, thought
Stanza 10.33.3
मूषो॒ न शि॒श्ना व्य॑दन्ति मा॒ध्यः॑ स्तो॒तारं॑ ते शतक्रतो | स॒कृत्सु नो॑ मघवन्निन्द्र मृळ॒याधा॑ पि॒तेव॑ नो भव ||
mū́ṣo ná śiśnā́ vy àdanti mādhyà stotā́raṁ te śatakrato sakŕ̥t sú no maghavann indra mr̥ḷayā́dhā pitéva no bhava
Like mice gnawing threads, cares consume me, your singer, O Shatakrato. Have mercy on us just once, O Maghavan Indra; be a father to us.
The speaker compares their suffering to mice gnawing at the threads of a weaver, indicating that troubles are consuming them. The speaker addresses Indra, a powerful deity, as 'Shatakrato' (one of a hundred powers) and 'Maghavan' (the liberal/bountiful), referring to themselves as the singer who is being consumed. The speaker pleads with Indra for mercy and asks him to be like a father, offering protection and care.
Meter:
- A. मूषः न शिश्ना वि अदन्ति मा आध्यः mū́ṣaḥ ná śiśnā́ ví adanti mā ādhyàḥ (12 syllables)
- B. स्तोतारं ते शतक्रतो stotā́ram te śatakrato (8 syllables)
- C. सकृत् सु नः मघवन् इन्द्र मृळया sakŕ̥t sú naḥ maghavan indra mr̥ḷaya (13 syllables)
- D. अध पिता इव नः भव ádha + pitā́ iva naḥ bhava (8 syllables)
मूषः (mū́ṣaḥ)
mice
न (ná)
like
शिश्ना (śiśnā́)
threads
वि (ví)
apart, away (intensifier)
अदन्ति (adanti)
they eat, they gnaw
मा (mā)
me
आध्यः (ādhyàḥ)
cares, anxieties
स्तोतारं (stotā́ram)
the singer, the praiser
ते (te)
to you
शतक्रतो (śatakrato)
O Shatakrato (one of a hundred powers)
सकृत् (sakŕ̥t)
once, at one time
सु (sú)
well, good
नः (naḥ)
to us
मघवन् (maghavan)
O Maghavan (bountiful one)
इन्द्र (indra)
O Indra
मृळया (mr̥ḷaya)
be gracious, have mercy
अध (ádha +)
and then, moreover
पिता (pitā́)
father
इव (iva)
like
नः (naḥ)
to us
भव (bhava)
be
Stanza 10.33.4
कु॒रु॒श्रव॑णमावृणि॒ राजा॑नं॒ त्रास॑दस्यवम् | मंहि॑ष्ठं वा॒घता॒मृषिः॑ ||
kuruśrávaṇam āvr̥ṇi rā́jānaṁ trā́sadasyavam máṁhiṣṭhaṁ vāghátām ŕ̥ṣiḥ
I, the Rishi, have chosen the king Kuruśravaṇa, the most liberal one, descendant of Trasadasyu.
The speaker, identified as a Rishi (seer or poet), declares that they have chosen Kuruśravaṇa, the grandson of Trasadasyu, as their king. This choice is motivated by Kuruśravaṇa's exceptional generosity, making him the most liberal among those who offer praise and gifts.
Meter: Gayatri
- A. कुरुश्रवणम् आवृणि kuruśrávaṇam āvr̥ṇi (8 syllables)
- B. राजानं त्रासदस्यवम् rā́jānam trā́sadasyavam (8 syllables)
- C. मंहिष्ठं वामतां ऋषिः máṃhiṣṭham vāghátām ŕ̥ṣiḥ (8 syllables)
कुरुश्रवणम् (kuruśrávaṇam)
Kuruśravaṇa (a king)
आवृणि (āvr̥ṇi)
I chose
राजानं (rā́jānam)
the king
त्रासदस्यवम् (trā́sadasyavam)
descendant of Trasadasyu
मंहिष्ठं (máṃhiṣṭham)
most liberal, most generous
वामतां (vāghátām)
of the praisers/offerers
ऋषिः (ŕ̥ṣiḥ)
Rishi (seer, poet)
Stanza 10.33.5
यस्य॑ मा ह॒रितो॒ रथे॑ ति॒स्रो वह॑न्ति साधु॒या | स्तवै॑ स॒हस्र॑दक्षिणे ||
yásya mā haríto ráthe tisró váhanti sādhuyā́ stávai sahásradakṣiṇe
Whose three bay horses carry me swiftly in the chariot. I will praise the one who gives a thousand gifts.
The speaker describes being carried swiftly by three bay-colored horses harnessed to their chariot. This powerful movement is directed towards a specific goal or destination. The speaker expresses an intention to praise someone who is a giver of a thousand gifts or rewards, likely the person they are traveling to meet.
Meter: Gayatri
- A. यस्य मा हरितः रथे yásya mā harítaḥ ráthe (8 syllables)
- B. तिस्रः वन्ति साधुया tisráḥ váhanti sādhuyā́ (8 syllables)
- C. स्तवै सहस्रदक्षिणे stávai sahásradakṣiṇe (8 syllables)
यस्य (yásya)
whose
मा (mā)
me
हरितः (harítaḥ)
bay-colored horses
रथे (ráthe)
in the chariot
तिस्रः (tisráḥ)
three
वन्ति (váhanti)
they carry
साधुया (sādhuyā́)
straight, directly
स्तवै (stávai)
to praise, I wish to praise
सहस्रदक्षिणे (sahásradakṣiṇe)
giver of a thousand gifts/rewards
Stanza 10.33.6
यस्य॒ प्रस्वा॑दसो॒ गिर॑ उप॒मश्र॑वसः पि॒तुः | क्षेत्रं॒ न र॒ण्वमू॒चुषे॑ ||
yásya prásvādaso gíra upamáśravasaḥ pitúḥ kṣétraṁ ná raṇvám ūcúṣe
Whose words, like a pleasing field to its owner, were very sweet for his father, the sire of Upamaśravas.
The speaker describes the sweet-sounding words (hymns or praises) of Upamaśravas, connecting them to his father. These praises are compared to a fertile and pleasing field for its owner. The verse suggests that the speaker is addressing someone who has received these praises, perhaps a patron or a deity.
Meter: Gayatri
- A. यस्य प्रस्वादासः गिः yásya prásvādasaḥ gíraḥ (8 syllables)
- B. उपमश्रवसः पितुः upamáśravasaḥ pitúḥ (8 syllables)
- C. क्षेत्रं न रण्वं ऊचुषे kṣétram ná raṇvám ūcúṣe (8 syllables)
यस्य (yásya)
whose
प्रस्वादासः (prásvādasaḥ)
very sweet
गिः (gíraḥ)
words, hymns, praises
उपमश्रवसः (upamáśravasaḥ)
of Upamaśravas
पितुः (pitúḥ)
of the father
क्षेत्रं (kṣétram)
field
न (ná)
like
रण्वं (raṇvám)
pleasing, delightful
ऊचुषे (ūcúṣe)
to him who spoke
Stanza 10.33.7
अधि॑ पुत्रोपमश्रवो॒ नपा॑न्मित्रातिथेरिहि | पि॒तुष्टे॑ अस्मि वन्दि॒ता ||
ádhi putropamaśravo nápān mitrātither ihi pitúṣ ṭe asmi vanditā́
Mark, son Upamaśravas, grandson of Mitratithi! I am the eulogist of your father.
The speaker directly addresses Upamaśravas, calling him 'son', and also his grandson (who is the grandson of Mitratithi). The speaker then declares their relationship to Upamaśravas' father, stating, "I am the one who praises your father."
Meter: Gayatri
- A. अधि पुत्र उपमश्रवः ádhi putra upamaśravaḥ (8 syllables)
- B. नपात् मित्रातिथेः इहि nápāt mitrātitheḥ ihi (8 syllables)
- C. पितुः ते अस्मि वन्दिता pitúḥ te asmi vanditā́ (8 syllables)
अधि (ádhi)
mark, observe
पुत्र (putra)
son
उपमश्रवः (upamaśravaḥ)
O Upamaśravas
नपात् (nápāt)
grandson
मित्रातिथेः (mitrātitheḥ)
of Mitratithi
इहि (ihi)
come, approach (imperative)
पितुः (pitúḥ)
father's
ते (te)
your
अस्मि (asmi)
I am
वन्दिता (vanditā́)
eulogist, one who praises
Stanza 10.33.8
यदीशी॑या॒मृता॑नामु॒त वा॒ मर्त्या॑नाम् | जीवे॒दिन्म॒घवा॒ मम॑ ||
yád ī́śīyāmŕ̥tānām utá vā mártyānām jī́ved ín maghávā máma
If I ruled over the immortals, or even over mortals, the bountiful Maghavan would still be alive.
The speaker contemplates a hypothetical situation: if they had dominion over the gods (immortals) or even over mortals, their generous patron (Maghavan) would still be alive. This implies a deep sorrow and a sense of loss, suggesting the patron's death despite the speaker's wishes or potential power.
Meter: Gayatri
- A. यत् ईशीया अमृतांना yát ī́śīya amŕ̥tānām (8 syllables)
- B. उत वा मर्त्यानां utá vā mártyānām (8 syllables)
- C. जीवेत् इत् मघवा मम jī́vet ít maghávā máma (8 syllables)
यत् (yát)
if
ईशीया (ī́śīya)
I should rule, I should control
अमृतांना (amŕ̥tānām)
of the immortals (gods)
उत (utá)
or, and
वा (vā)
or
मर्त्यानां (mártyānām)
of the mortals (men)
जीवेत् (jī́vet)
he would live
इत् (ít)
indeed, truly
मघवा (maghávā)
Maghavan (the bountiful)
मम (máma)
mine, my
Stanza 10.33.9
न दे॒वाना॒मति॑ व्र॒तं श॒तात्मा॑ च॒न जी॑वति | तथा॑ यु॒जा वि वा॑वृते ||
ná devā́nām áti vratáṁ śatā́tmā caná jīvati táthā yujā́ ví vāvr̥te
Not even one with a hundred lives lives beyond the ordinance of the gods. Thus, O friend, I am separated from you.
The speaker states that no one, not even someone with a hundred lives, can live beyond the divine law or order of the gods. This is followed by a declaration of separation: 'Thus, O friend, I am parted from you.' This suggests the death of the friend, implying it is a fate that even divine law dictates.
Meter: Gayatri
- A. न देवानां अति व्रतं ná devā́nām áti vratám (8 syllables)
- B. शतात्मा चन जीवति śatā́tmā caná jīvati (8 syllables)
- C. तथा युजा वि वावृते táthā yujā́ ví vāvr̥te (8 syllables)
न (ná)
not
देवानां (devā́nām)
of the gods
अति (áti)
beyond, past
व्रतं (vratám)
ordinance, law, vow
शतात्मा (śatā́tmā)
one with a hundred souls/lives
चन (caná)
even
जीवति (jīvati)
he lives
तथा (táthā)
thus, so
युजा (yujā́)
O friend, O companion
वि (ví)
apart, away
वावृते (vāvr̥te)
he turned away, he is parted