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Stanza 10.53.1
यमैच्छा॑म॒ मन॑सा॒ सो॒३॒॑ऽयमागा॑द्य॒ज्ञस्य॑ वि॒द्वान्परु॑षश्चिकि॒त्वान् | स नो॑ यक्षद्दे॒वता॑ता॒ यजी॑या॒न्नि हि षत्स॒दन्त॑रः॒ पूर्वो॑ अ॒स्मत् ||
yám aíchāma mánasā sò 'yám ā́gād yajñásya vidvā́n páruṣaś cikitvā́n sá no yakṣad devátātā yájīyān ní hí ṣátsad ántaraḥ pū́rvo asmát
He, whom we sought with our minds, has now arrived, knowing the sacrifice and understanding its ways. May he, who is worthy of worship, perform the rites for us, for he is closer than any before.
This stanza describes the arrival of a divine being, who is sought after with intense desire. This being is knowledgeable about the rituals of sacrifice and understands its intricacies. The stanza calls upon this divine entity to perform its sacrificial duties and to join the assembly, emphasizing its close proximity and importance.
Meter: Tristubh
- A. यम् ऐच्छाम मनसा सः अयम् आ आगात् yám aíchāma mánasā sáḥ ayám ā́ agāt (11 syllables)
- B. यज्ञस्य विद्वान् परुषः चिकित्वाम् yajñásya vidvā́n páruṣaḥ cikitvā́n (11 syllables)
- C. स नः यक्षत् देवताता यजीयान् sá naḥ yakṣat devátātā yájīyān (11 syllables)
- D. नि हि सत्सदन्त अन्तरः पूर्व अस्मात् ní hí sátsat ántaraḥ pū́rvaḥ asmát (11 syllables)
यम् (yám)
whom
ऐच्छाम (aíchāma)
we sought
मनसा (mánasā)
with the mind
सः (sáḥ)
he
अयम् (ayám)
this
आ (ā́)
hither
आगात् (agāt)
has come
यज्ञस्य (yajñásya)
of the sacrifice
विद्वान् (vidvā́n)
knowing
परुषः (páruṣaḥ)
of the course/part
चिकित्वाम् (cikitvā́n)
understanding
स (sá)
he
नः (naḥ)
for us
यक्षत् (yakṣat)
may he worship
देवताता (devátātā)
in the divine assembly
यजीयान् (yájīyān)
most worshipful
नि (ní)
down
हि (hí)
indeed
सत्सदन्त (sátsat)
may he sit
अन्तरः (ántaraḥ)
nearer/closer
पूर्व (pū́rvaḥ)
former/previous
अस्मात् (asmát)
than us
Stanza 10.53.2
अरा॑धि॒ होता॑ नि॒षदा॒ यजी॑यान॒भि प्रयां॑सि॒ सुधि॑तानि॒ हि ख्यत् | यजा॑महै य॒ज्ञिया॒न्हन्त॑ दे॒वाँ ईळा॑महा॒ ईड्याँ॒ आज्ये॑न ||
árādhi hótā niṣádā yájīyān abhí práyāṁsi súdhitāni hí khyát yájāmahai yajñíyān hánta devā́m̐ ī́ḷāmahā ī́ḍyām̐ ā́jyena
The priest has been pleased by his seating; indeed, he has seen the well-arranged offerings. Let us worship the gods who are to be worshipped, and with clarified butter, let us praise those who are praiseworthy.
The Hotri, the officiating priest, has been successfully appeased through his seated presence. He has observed the offerings that were well-prepared. The stanza then invites the listeners to worship the gods who are worthy of worship, and by offering clarified butter (ajya), to praise those who deserve to be praised.
Meter: Tristubh
- A. अराधि होता निषदा यजीयान् árādhi hótā niṣádā yájīyān (11 syllables)
- B. अभि प्रयांसि सुधितानि हि ख्यत् abhí práyāṃsi súdhitāni hí khyát (11 syllables)
- C. यजामहै यज्ञियान् हन्त देवान् yájāmahai yajñíyān hánta devā́n (11 syllables)
- D. ईळामहै ईड्यान् आज्येन ī́ḷāmahai ī́ḍyān ā́jyena (11 syllables)
अराधि (árādhi)
was pleased/appeased
होता (hótā)
priest (officiating)
निषदा (niṣádā)
by the seating
यजीयान् (yájīyān)
most worshipful
अभि (abhí)
towards
प्रयांसि (práyāṃsi)
offerings/food
सुधितानि (súdhitāni)
well-prepared/arranged
हि (hí)
indeed
ख्यत् (khyát)
he saw/perceived
यजामहै (yájāmahai)
let us worship
यज्ञियान् (yajñíyān)
worthy of worship
हन्त (hánta)
come/indeed
देवान् (devā́n)
gods
ईळामहै (ī́ḷāmahai)
let us praise/invoke
ईड्यान् (ī́ḍyān)
praiseworthy/worthy of invocation
आज्येन (ā́jyena)
with clarified butter
Stanza 10.53.3
सा॒ध्वीम॑कर्दे॒ववी॑तिं नो अ॒द्य य॒ज्ञस्य॑ जि॒ह्वाम॑विदाम॒ गुह्या॑म् | स आयु॒रागा॑त्सुर॒भिर्वसा॑नो भ॒द्राम॑कर्दे॒वहू॑तिं नो अ॒द्य ||
sādhvī́m akar devávītiṁ no adyá yajñásya jihvā́m avidāma gúhyām sá ā́yur ā́gāt surabhír vásāno bhadrā́m akar deváhūtiṁ no adyá
Today, she (the ritual) has made the feast of the gods effective for us; today we have found the hidden tongue of the sacrifice. He has come, smelling sweet, clad in vigor; today he has made the call of the gods beneficial for us.
Today, the skilled actions have made the divine feast effective for us. We have found the hidden essence of the sacrifice. He (the divine being) has arrived, emanating a pleasant fragrance and clothed in radiance. Today, he has made our call to the gods successful and beneficial.
Meter: Tristubh
- A. साध्वीम् अकर् देववीतिम् नः अद्य sādhvī́m akar devávītim naḥ adyá (11 syllables)
- B. यज्ञस्य जिह्वाम् अविदाम गुह्याम् yajñásya jihvā́m avidāma gúhyām (11 syllables)
- C. स आयुः आ आगात् सुरभिः वसानः sáḥ ā́yuḥ ā́ agāt surabhíḥ vásānaḥ (11 syllables)
- D. भद्राम अकर् देवहूतिम् नः अद्य bhadrā́m akar deváhūtim naḥ adyá (11 syllables)
साध्वीम् (sādhvī́m)
effective/successful
अकर् (akar)
he made
देववीतिम् (devávītim)
feast/offering of the gods
नः (naḥ)
for us
अद्य (adyá)
today
यज्ञस्य (yajñásya)
of the sacrifice
जिह्वाम् (jihvā́m)
tongue/essence
अविदाम (avidāma)
we found
गुह्याम् (gúhyām)
hidden/secret
स (sáḥ)
he
आयुः (ā́yuḥ)
life/vigor
आ (ā́)
hither
आगात् (agāt)
has come
सुरभिः (surabhíḥ)
fragrant/pleasant smelling
वसानः (vásānaḥ)
wearing/clothed in
भद्राम (bhadrā́m)
auspicious/beneficial
अकर् (akar)
he made
देवहूतिम् (deváhūtim)
call to the gods
नः (naḥ)
for us
अद्य (adyá)
today
Stanza 10.53.4
तद॒द्य वा॒चः प्र॑थ॒मं म॑सीय॒ येनासु॑राँ अ॒भि दे॒वा असा॑म | ऊर्जा॑द उ॒त य॑ज्ञियासः॒ पञ्च॑ जना॒ मम॑ हो॒त्रं जु॑षध्वम् ||
tád adyá vācáḥ prathamám masīya yénā́surām̐ abhí devā́ ásāma ū́rjāda utá yajñiyāsaḥ páñca janā máma hotráṁ juṣadhvam
Today, I will utter the first words of speech, by which we gods may master the Asuras. O eaters of strength, O worthy ones, O Five Tribes, accept my offering.
The speaker declares their intention to utter the first significant words of speech, through which the gods might overcome their adversaries, the Asuras. The stanza addresses those who consume strengthening energy and are worthy of worship, including the 'Five Tribes', urging them to accept the speaker's oblation.
Meter: Tristubh
- A. तद् अद्य वाचः प्रथमम् मसीय tát adyá vācáḥ prathamám masīya (11 syllables)
- B. येन असुराँ अभि देवाः असाम yéna ásurān abhí devā́ḥ ásāma (11 syllables)
- C. उत यज्ञियासः ū́rjādaḥ utá yajñiyāsaḥ (9 syllables)
- D. पञ्च जना मम होत्रम् जुषध्वम् páñca janāḥ máma hotrám juṣadhvam (11 syllables)
तद् (tát)
that
अद्य (adyá)
today
वाचः (vācáḥ)
of speech
प्रथमम् (prathamám)
first
मसीय (masīya)
I may attain/utter
येन (yéna)
by which
असुराँ (ásurān)
Asuras (adversaries)
अभि (abhí)
against/over
देवाः (devā́ḥ)
gods
असाम (ásāma)
may we be/become
(ū́rjādaḥ)
उत (utá)
and
यज्ञियासः (yajñiyāsaḥ)
worthy of worship
पञ्च (páñca)
five
जना (janāḥ)
tribes/people
मम (máma)
my
होत्रम् (hotrám)
offering/oblation
जुषध्वम् (juṣadhvam)
may you accept/favor
Stanza 10.53.5
पञ्च॒ जना॒ मम॑ हो॒त्रं जु॑षन्तां॒ गोजा॑ता उ॒त ये य॒ज्ञिया॑सः | पृ॒थि॒वी नः॒ पार्थि॑वात्पा॒त्वंह॑सो॒ऽन्तरि॑क्षं दि॒व्यात्पा॑त्व॒स्मान् ||
páñca jánā máma hotráṁ juṣantāṁ gójātā utá yé yajñíyāsaḥ pr̥thivī́ naḥ pā́rthivāt pātv áṁhaso 'ntárikṣaṁ divyā́t pātv asmā́n
May the Five Tribes and the cow-born, and all who are worthy of worship, accept my offering. May the Earth protect us from earthly harm, and the sky protect us from heavenly harm.
The stanza appeals to the 'Five Tribes' and those related to the cow, as well as all beings worthy of worship, to accept the speaker's offering. It then invokes protection from earthly troubles by the Earth and protection from celestial or atmospheric dangers by the intermediate sky.
Meter: Tristubh
- A. पञ्च जना मम होत्रम् जुषन्ताम् páñca jánāḥ máma hotrám juṣantām (11 syllables)
- B. गोजाता उत ये यज्ञियासः gójātāḥ utá yé yajñíyāsaḥ (11 syllables)
- C. पृथ्वी नः पार्थिवात् पातु अंहसः pr̥thivī́ naḥ pā́rthivāt pātu áṃhasaḥ (12 syllables)
- D. अन्तरिक्षं दिव्यात् पातु अस्मान् antárikṣam divyā́t pātu asmā́n (11 syllables)
पञ्च (páñca)
five
जना (jánāḥ)
people/tribes
मम (máma)
my
होत्रम् (hotrám)
offering
जुषन्ताम् (juṣantām)
may they accept/favor
गोजाता (gójātāḥ)
cow-born
उत (utá)
and
ये (yé)
who
यज्ञियासः (yajñíyāsaḥ)
worthy of worship
पृथ्वी (pr̥thivī́)
Earth
नः (naḥ)
us
पार्थिवात् (pā́rthivāt)
from the earthly (realm)
पातु (pātu)
may it protect
अंहसः (áṃhasaḥ)
from distress/harm
अन्तरिक्षं (antárikṣam)
sky/atmosphere
दिव्यात् (divyā́t)
from the divine/celestial
पातु (pātu)
may it protect
अस्मान् (asmā́n)
us
Stanza 10.53.6
तन्तुं॑ त॒न्वन्रज॑सो भा॒नुमन्वि॑हि॒ ज्योति॑ष्मतः प॒थो र॑क्ष धि॒या कृ॒तान् | अ॒नु॒ल्ब॒णं व॑यत॒ जोगु॑वा॒मपो॒ मनु॑र्भव ज॒नया॒ दैव्यं॒ जन॑म् ||
tántuṁ tanván rájaso bhānúm ánv ihi jyótiṣmataḥ pathó rakṣa dhiyā́ kr̥tā́n anulbaṇáṁ vayata jóguvām ápo mánur bhava janáyā daívyaṁ jánam
Spinning the thread, follow the light of the sky's expanse; guard the paths made by wisdom. Weave the seamless work of the singers; become like Manu and bring forth the divine race.
This stanza is an exhortation to a weaver or artisan. They are instructed to spin a thread, follow the luminous path of the sky's radiance, and protect the ways created by wisdom. The stanza then addresses the bards or singers, asking them to weave their non-interrupted song, and commands the listener to embody Manu (the progenitor) and bring forth the divine people.
Meter: Jagati
- A. तन्तुम् तन्वन रजसः भानुम् अनु इहि tántum tanván rájasaḥ bhānúm ánu ihi (12 syllables)
- B. ज्योतिष्मतः पथो रक्ष धिया कृतान् jyótiṣmataḥ patháḥ rakṣa dhiyā́ kr̥tā́n (12 syllables)
- C. अनुल्बणम् वयत जोगुवाम् अपः anulbaṇám vayata jóguvām ápaḥ (12 syllables)
- D. मनुः भव दैव्यम् जनम् mánuḥ bhava janáya + daívyam jánam (12 syllables)
तन्तुम् (tántum)
thread
तन्वन (tanván)
spinning
रजसः (rájasaḥ)
of the sky/atmosphere
भानुम् (bhānúm)
light/radiance
अनु (ánu)
along/following
इहि (ihi)
go/follow
ज्योतिष्मतः (jyótiṣmataḥ)
luminous/shining
पथो (patháḥ)
paths
रक्ष (rakṣa)
guard/protect
धिया (dhiyā́)
by wisdom
कृतान् (kr̥tā́n)
made/created
अनुल्बणम् (anulbaṇám)
knotless/seamless
वयत (vayata)
weave (you all)
जोगुवाम् (jóguvām)
of the singers/chanters
अपः (ápaḥ)
work/deeds
मनुः (mánuḥ)
Manu (progenitor)
भव (bhava)
become/be
(janáya +)
दैव्यम् (daívyam)
divine
जनम् (jánam)
people/race
Stanza 10.53.7
अ॒क्षा॒नहो॑ नह्यतनो॒त सो॑म्या॒ इष्कृ॑णुध्वं रश॒ना ओत पिं॑शत | अ॒ष्टाव॑न्धुरं वहता॒भितो॒ रथं॒ येन॑ दे॒वासो॒ अन॑यन्न॒भि प्रि॒यम् ||
akṣānáho nahyatanotá somyā íṣkr̥ṇudhvaṁ raśanā́ ótá piṁśata aṣṭā́vandhuraṁ vahatābhíto ráthaṁ yéna devā́so ánayann abhí priyám
O lovers of Soma, tie the traces firmly; prepare and adorn the reins. Bring forth the chariot with seats for eight, by which the gods have brought the desired object.
This stanza is a call to action, likely related to preparing a chariot for a divine journey or battle. It urges the 'Soma-lovers' to fasten the chariot traces and adorn the reins. They are also instructed to bring forward a chariot capable of carrying eight people, the same chariot used by the gods to transport something highly desirable.
Meter: Jagati
- A. अक्षा नहः नह्यतनोत उत सोम्याः akṣānáhaḥ nahyatana utá somyāḥ (12 syllables)
- B. इष्कृणुध्वम् रशनाः आ उत पिंशत íṣkr̥ṇudhvam raśanā́ḥ ā́ utá piṃśata (12 syllables)
- C. अष्टावन्धुरम् वहता अभितः रथम् aṣṭā́vandhuram vahata abhítas rátham (12 syllables)
- D. येन देवासः अनयन् अभि प्रियम् yéna devā́saḥ ánayan abhí priyám (12 syllables)
अक्षा नहः (akṣānáhaḥ)
chariot traces
नह्यतनोत (nahyatana)
fasten/bind
उत (utá)
and
सोम्याः (somyāḥ)
lovers of Soma
इष्कृणुध्वम् (íṣkr̥ṇudhvam)
make ready/prepare
रशनाः (raśanā́ḥ)
reins
आ (ā́)
hither
उत (utá)
and
पिंशत (piṃśata)
adorn/embellish
अष्टावन्धुरम् (aṣṭā́vandhuram)
having seats for eight
वहता (vahata)
bring/carry
अभितः (abhítas)
around/hither
रथम् (rátham)
chariot
येन (yéna)
by which
देवासः (devā́saḥ)
gods
अनयन् (ánayan)
they led/brought
अभि (abhí)
towards
प्रियम् (priyám)
beloved/desired
Stanza 10.53.8
अश्म॑न्वती रीयते॒ सं र॑भध्व॒मुत्ति॑ष्ठत॒ प्र त॑रता सखायः | अत्रा॑ जहाम॒ ये अस॒न्नशे॑वाः शि॒वान्व॒यमुत्त॑रेमा॒भि वाजा॑न् ||
áśmanvatī rīyate sáṁ rabhadhvam út tiṣṭhata prá taratā sakhāyaḥ átrā jahāma yé ásann áśevāḥ śivā́n vayám út taremābhí vā́jān
Asmanvati flows; hold on to each other, stand up, and cross over, friends. Let us leave behind those who were unhelpful, and let us move towards the auspicious ones.
The stanza describes the flow of the river 'Asmanvati'. It urges the companions to hold onto each other, stand up, and cross the river. The intention is to abandon those who were unhelpful or inauscitious and to move towards more beneficial and auspicious powers or states.
Meter: Tristubh
- A. अश्मन्वती री येते सम् रभध्वम् áśmanvatī rīyate sám rabhadhvam (11 syllables)
- B. उत् तिष्ठत प्र सखायः út tiṣṭhata prá tarata + sakhāyaḥ (11 syllables)
- C. जहाम ये असन् अशेवाः átra + jahāma yé ásan áśevāḥ (11 syllables)
- D. शिवान् वयम् उत् तरेमा अभि वाजान् śivā́n vayám út tarema abhí vā́jān (11 syllables)
अश्मन्वती (áśmanvatī)
river (name: 'stone-possessing')
री येते (rīyate)
flows
सम् (sám)
together
रभध्वम् (rabhadhvam)
hold fast
उत् (út)
up/forward
तिष्ठत (tiṣṭhata)
stand up
प्र (prá)
forward
(tarata +)
सखायः (sakhāyaḥ)
friends
(átra +)
जहाम (jahāma)
may we leave
ये (yé)
who
असन् (ásan)
were
अशेवाः (áśevāḥ)
unhelpful/inauspicious
शिवान् (śivā́n)
auspicious/beneficial
वयम् (vayám)
we
उत् (út)
up/forward
तरेमा (tarema)
may we cross
अभि (abhí)
towards
वाजान् (vā́jān)
powers/victories/nourishment
Stanza 10.53.9
त्वष्टा॑ मा॒या वे॑द॒पसा॑म॒पस्त॑मो॒ बिभ्र॒त्पात्रा॑ देव॒पाना॑नि॒ शंत॑मा | शिशी॑ते नू॒नं प॑र॒शुं स्वा॑य॒सं येन॑ वृ॒श्चादेत॑शो॒ ब्रह्म॑ण॒स्पतिः॑ ||
tváṣṭā māyā́ ved apásām apástamo bíbhrat pā́trā devapā́nāni śáṁtamā śíśīte nūnám paraśúṁ svāyasáṁ yéna vr̥ścā́d étaśo bráhmaṇas pátiḥ
Tvashṭar, most skilled in works, knew all magic; holding the most blessed vessels for the gods' drinks. He is now sharpening his well-made axe, with which Brahmaṇaspati will cut.
The divine craftsman Tvashṭar, highly skilled in magic and work, is described as knowing all arts. He is holding the most blessed cups for the gods' drinks. The stanza notes that he is now sharpening his well-made axe, which Brahmaṇaspati (the lord of prayer/devotion) will use to cut down something.
Meter: Jagati
- A. त्वष्टा मायाः वेद अपसाम अपस्तमः tváṣṭā māyā́ḥ vet apásām apástamaḥ (12 syllables)
- B. बिभ्रत् पात्रा देवपानानि शंतमा bíbhrat pā́trā devapā́nāni śáṃtamā (12 syllables)
- C. शिशीते नूनम् परशुम् स्वायसम् śíśīte nūnám paraśúm svāyasám (12 syllables)
- D. येन वृश्चात् एतशः ब्रह्मणः पतिः yéna vr̥ścā́t étaśaḥ bráhmaṇaḥ pátiḥ (12 syllables)
त्वष्टा (tváṣṭā)
Tvashṭar (divine craftsman)
मायाः (māyā́ḥ)
magic/illusions
वेद (vet)
knew
अपसाम (apásām)
of works/deeds
अपस्तमः (apástamaḥ)
most skilled/deft in work
बिभ्रत् (bíbhrat)
holding
पात्रा (pā́trā)
vessels/cups
देवपानानि (devapā́nāni)
for the gods' drinks
शंतमा (śáṃtamā)
most blessed/beneficial
शिशीते (śíśīte)
sharpens
नूनम् (nūnám)
now
परशुम् (paraśúm)
axe
स्वायसम् (svāyasám)
well-made/well-worked
येन (yéna)
with which
वृश्चात् (vr̥ścā́t)
he will cut
एतशः (étaśaḥ)
radiant/shining
ब्रह्मणः (bráhmaṇaḥ)
of prayer/devotion
पतिः (pátiḥ)
lord/master
Stanza 10.53.10
स॒तो नू॒नं क॑वयः॒ सं शि॑शीत॒ वाशी॑भि॒र्याभि॑र॒मृता॑य॒ तक्ष॑थ | वि॒द्वांसः॑ प॒दा गुह्या॑नि कर्तन॒ येन॑ दे॒वासो॑ अमृत॒त्वमा॑न॒शुः ||
sató nūnáṁ kavayaḥ sáṁ śiśīta vā́śībhir yā́bhir amŕ̥tāya tákṣatha vidvā́ṁsaḥ padā́ gúhyāni kartana yéna devā́so amr̥tatvám ānaśúḥ
Now, O poets, sharpen the blades with which you fashion things for immortality. Knowing the secret places, prepare with your steps that by which the gods attained immortality.
The stanza addresses the wise poets ('kavayaḥ') and instructs them to sharpen their tools ('vashī'). These tools are used to create something for immortality. The poets are also told to use their knowledge of hidden places and their rhythmic steps to prepare the means by which the gods attained immortality.
Meter: Jagati
- A. सत नूनम् कवयः सम् शिशीत satáḥ nūnám kavayaḥ sám śiśīta (11 syllables)
- B. वाशीभिः याभिः अमृताय तक्षथ vā́śībhiḥ yā́bhiḥ amŕ̥tāya tákṣatha (12 syllables)
- C. विद्वांसः पदा गुह्यानि कर्तन vidvā́ṃsaḥ padā́ gúhyāni kartana (12 syllables)
- D. येन देवासः अमृतत्वम् आनाशुः yéna devā́saḥ amr̥tatvám ānaśúḥ (12 syllables)
सत (satáḥ)
existing/being
नूनम् (nūnám)
now
कवयः (kavayaḥ)
poets/wise ones
सम् (sám)
together
शिशीत (śiśīta)
sharpen
वाशीभिः (vā́śībhiḥ)
with blades/axes
याभिः (yā́bhiḥ)
with which
अमृताय (amŕ̥tāya)
for immortality
तक्षथ (tákṣatha)
you fashion/build
विद्वांसः (vidvā́ṃsaḥ)
knowing
पदा (padā́)
with steps/by means of steps
गुह्यानि (gúhyāni)
secret (places/things)
कर्तन (kartana)
make/create
येन (yéna)
by which
देवासः (devā́saḥ)
gods
अमृतत्वम् (amr̥tatvám)
immortality
आनाशुः (ānaśúḥ)
they obtained/reached
Stanza 10.53.11
गर्भे॒ योषा॒मद॑धुर्व॒त्समा॒सन्य॑पी॒च्ये॑न॒ मन॑सो॒त जि॒ह्वया॑ | स वि॒श्वाहा॑ सु॒मना॑ यो॒ग्या अ॒भि सि॑षा॒सनि॑र्वनते का॒र इज्जिति॑म् ||
gárbhe yóṣām ádadhur vatsám āsány apīcyèna mánasotá jihváyā sá viśvā́hā sumánā yogyā́ abhí siṣāsánir vanate kārá íj jítim
They placed the maiden in the womb, and the calf in the mouth, with secret speech and thought. Ever near us with pleasant intent, the successful song wins victory.
This stanza speaks of a hidden act where a maiden (representing perhaps a sacred object or entity) and a calf were placed deep within something, possibly a womb-like structure or a sacred vessel. This was done using a secret 'tongue' (speech/mantra) and with intent. The stanza concludes by stating that they (the divine beings or forces) are always near with their helpful presence, and that the song that aims for victory is indeed successful.
Meter: Jagati
- A. गर्भे योशाम् अदधुः वत्सम् आसनि gárbhe yóṣām ádadhuḥ vatsám āsáni (12 syllables)
- B. अपीच्येन मनसा उत जिह्वया apīcyèna mánasā utá jihváyā (12 syllables)
- C. स विश्वाहा सुमनाः योग्याः अभि sá viśvā́hā sumánāḥ yogyā́ḥ abhí (12 syllables)
- D. सिषासनिः वनते कारः इत् जितिम् siṣāsániḥ vanate kāráḥ ít jítim (12 syllables)
गर्भे (gárbhe)
in the womb/depths
योशाम् (yóṣām)
maiden/woman
अदधुः (ádadhuḥ)
they placed
वत्सम् (vatsám)
calf
आसनि (āsáni)
in the mouth/opening
अपीच्येन (apīcyèna)
secret/hidden
मनसा (mánasā)
with the mind/thought
उत (utá)
and
जिह्वया (jihváyā)
with the tongue
स (sá)
he/that
विश्वाहा (viśvā́hā)
always/throughout the day
सुमनाः (sumánāḥ)
pleasant-minded/benevolent
योग्याः (yogyā́ḥ)
associates/companions
अभि (abhí)
towards
सिषासनिः (siṣāsániḥ)
desiring victory
वनते (vanate)
he desires/obtains
कारः (kāráḥ)
song/chant
इत् (ít)
indeed/truly
जितिम् (jítim)
victory