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Stanza 10.60.1
आ जनं॑ त्वे॒षसं॑दृशं॒ माही॑नाना॒मुप॑स्तुतम् | अग॑न्म॒ बिभ्र॑तो॒ नमः॑ ||
ā́ jánaṁ tveṣásaṁdr̥śam mā́hīnānām úpastutam áganma bíbhrato námaḥ
We have come, bringing our reverence, to the one who is magnificent in appearance, greatly praised amongst the mighty gods.
This stanza describes approaching a divine being or entity that is magnificent in appearance. The speakers, bringing offerings of respect, have arrived to honor this glorious presence, acknowledging its greatness amongst the powerful deities.
Meter: Gayatri
- A. आ जनं त्वे॒षसं॑दृशं ā́ jánam tveṣásaṃdr̥śam (8 syllables)
- B. माही॑नानां उप॑स्तुतम् mā́hīnānām úpastutam (8 syllables)
- C. अग॑न्म बिभ्र॑तः नमः॑ áganma bíbhrataḥ námaḥ (8 syllables)
आ (ā́)
up to
जनं (jánam)
person, being
त्वे॒षसं॑दृशं (tveṣásaṃdr̥śam)
magnificent in appearance
माही॑नानां (mā́hīnānām)
of the great ones, of the mighty
उप॑स्तुतम् (úpastutam)
highly praised, celebrated
अग॑न्म (áganma)
we came, we arrived
बिभ्र॑तः (bíbhrataḥ)
carrying, bearing
नमः॑ (námaḥ)
reverence, homage
Stanza 10.60.2
अस॑मातिं नि॒तोश॑नं त्वे॒षं नि॑य॒यिनं॒ रथ॑म् | भ॒जेर॑थस्य॒ सत्प॑तिम् ||
ásamātiṁ nitóśanaṁ tveṣáṁ niyayínaṁ rátham bhajérathasya sátpatim
We seek favor with Asâmati, the giver of gifts, the lord of the courageous, the brilliant, the one who commands the chariot, the lord of Bhajeratha.
This stanza continues to describe a powerful and revered figure, possibly the same as in the previous verse. This individual is characterized by generosity, is a source of gifts, and is skilled in warfare or control, associated with a magnificent chariot. They are identified as the lord of Bhajeratha, emphasizing their dominance and leadership.
Meter: Gayatri
- A. अस॑मातिं नि॒तोश॑नं ásamātim nitóśanam (8 syllables)
- B. त्वे॒षं निय॒यिनं रथं tveṣám niyayínam rátham (8 syllables)
- C. भ॒जेर॑थस्य सत्प॑तिम् bhajérathasya sátpatim (8 syllables)
अस॑मातिं (ásamātim)
Asâmati (name of a person or deity)
नि॒तोश॑नं (nitóśanam)
a source of gifts, generous
त्वे॒षं (tveṣám)
brilliant, radiant
निय॒यिनं (niyayínam)
one who commands, controls
रथं (rátham)
chariot
भ॒जेर॑थस्य (bhajérathasya)
of Bhajeratha (possibly a person or lineage)
सत्प॑तिम् (sátpatim)
lord, protector, master
Stanza 10.60.3
यो जना॑न्महि॒षाँ इ॑वातित॒स्थौ पवी॑रवान् | उ॒ताप॑वीरवान्यु॒धा ||
yó jánān mahiṣā́m̐ ivātitasthaú pávīravān utā́pavīravān yudhā́
He who, like a bull, stands firm against men, armed with a spear or even weaponless, in battle.
This verse highlights the power and prowess of the individual being addressed. They are capable of overcoming people, described as being like formidable buffaloes, whether they are armed with spears or unarmed. This emphasizes their inherent strength and dominance in any combat situation.
Meter: Gayatri
- A. यो जना॑न् महि॒षाँ इवा yáḥ jánān mahiṣā́n iva (8 syllables)
- B. अतित॒स्थौ पवी॑रवान् atitasthaú pávīravān (8 syllables)
- C. उ॒ता अ॒पाप॑वीरवान् यु॒धा utá ápavīravān yudhā́ (8 syllables)
यो (yáḥ)
who, he who
जना॑न् (jánān)
people, men
महि॒षाँ (mahiṣā́n)
like bulls, powerful ones
इवा (iva)
like, as
अतित॒स्थौ (atitasthaú)
stood over, prevailed
पवी॑रवान् (pávīravān)
armed with a spear
उ॒ता (utá)
and, also
अ॒पाप॑वीरवान् (ápavīravān)
unarmed, without a spear
यु॒धा (yudhā́)
in battle, with fighting
Stanza 10.60.4
यस्ये॑क्ष्वा॒कुरुप॑ व्र॒ते रे॒वान्म॑रा॒य्येध॑ते | दि॒वी॑व॒ पञ्च॑ कृ॒ष्टयः॑ ||
yásyekṣvākúr úpa vraté revā́n marāyy édhate divīā̀va páñca kr̥ṣṭáyaḥ
Under whose rule, like the five human tribes in the sky, Ikshvaku, rich and powerful, prospers.
This verse praises the individual, stating that Ikshvaku, a prosperous and powerful entity, flourishes under their patronage or in their service. This prosperity is compared to the flourishing of the five human tribes or the five celestial regions, indicating a broad and significant influence.
Meter: Gayatri
- A. यस्य॑ इक्ष्वा॒कुरुप उप व्र॒ते yásya ikṣvākúḥ úpa vraté (8 syllables)
- B. रे॒वान् म॒रा॒य्ये ध॒ते revā́n marāyī́ édhate (8 syllables)
- C. दि॒वी इव पञ्च कृ॒ष्टयः॑ diví iva páñca kr̥ṣṭáyaḥ (8 syllables)
यस्य॑ (yásya)
whose
इक्ष्वा॒कुरुप (ikṣvākúḥ)
Ikshvaku (a king or lineage)
उप (úpa)
under, near
व्र॒ते (vraté)
in obedience, under the rule
रे॒वान् (revā́n)
wealthy, rich
म॒रा॒य्ये (marāyī́)
powerful, mighty
ध॒ते (édhate)
flourishes, thrives
दि॒वी (diví)
in the sky, in the heavens
इव (iva)
like, as
पञ्च (páñca)
five
कृ॒ष्टयः॑ (kr̥ṣṭáyaḥ)
tribes, peoples
Stanza 10.60.5
इन्द्र॑ क्ष॒त्रास॑मातिषु॒ रथ॑प्रोष्ठेषु धारय | दि॒वी॑व॒ सूर्यं॑ दृ॒शे ||
índra kṣatrā́samātiṣu ráthaproṣṭheṣu dhāraya divīā̀va sū́ryaṁ dr̥śé
Indra, support the noble power of Rathaproshthas, who are unequaled, just as the sun shines in the sky for all to see.
The speaker invokes Indra, asking him to support the leadership and power ('ksatra') of Rathaproshthas, who are described as being unmatched or in a state of great prosperity. This support is implored to be as evident and constant as the sun is visible in the sky, providing light and sustenance.
Meter: Gayatri
- A. इन्द्र क्ष॒त्रा अस॑मातिषु índra kṣatrā́ ásamātiṣu (8 syllables)
- B. रथ॑प्रोष्ठेषु धारय ráthaproṣṭheṣu dhāraya (8 syllables)
- C. दि॒वी इव सूर्यं दृ॒शे diví iva sū́ryam dr̥śé (8 syllables)
इन्द्र (índra)
Indra (the king of gods)
क्ष॒त्रा (kṣatrā́)
power, dominion, princely rule
अस॑मातिषु (ásamātiṣu)
in prosperity, in abundance
रथ॑प्रोष्ठेषु (ráthaproṣṭheṣu)
Rathaproshthas (a name or description)
धारय (dhāraya)
support, uphold, maintain
दि॒वी (diví)
in the sky, in the heavens
इव (iva)
like, as
सूर्यं (sū́ryam)
the sun
दृ॒शे (dr̥śé)
to be seen, for seeing
Stanza 10.60.6
अ॒गस्त्य॑स्य॒ नद्भ्यः॒ सप्ती॑ युनक्षि॒ रोहि॑ता | प॒णीन्न्य॑क्रमीर॒भि विश्वा॑न्राजन्नरा॒धसः॑ ||
agástyasya nádbhyaḥ sáptī yunakṣi róhitā paṇī́n ny àkramīr abhí víśvān rājann arādhásaḥ
You yoke your two red steeds for the descendants of Agastya. You have overcome the stingy Panis and all those who do not offer, O King, you who are the ruler of all.
The speaker addresses a king or deity, asking them to yoke their pair of ruddy horses for Agastya's descendants. The king is praised for overcoming and suppressing the 'Panis' (described as miserly or stingy people) and all others who are 'aradhah' (not offering or not benefiting from offerings), emphasizing a victory over scarcity and stinginess.
Meter: Anushtubh
- A. अ॒गस्त्य॑स्य नद्भ्यः agástyasya nádbhyaḥ (8 syllables)
- B. सप्ती युनक्षि रोहि॑ता sáptī yunakṣi róhitā (8 syllables)
- C. प॒णीन्न्य॑ नि अक्रमीर अभि paṇī́n ní akramīḥ abhí (8 syllables)
- D. विश्वा॑न राजन्न अ॒रा॒धसः॑ víśvān rājan arādhásaḥ (8 syllables)
अ॒गस्त्य॑स्य (agástyasya)
of Agastya
नद्भ्यः (nádbhyaḥ)
descendants, children
सप्ती (sáptī)
two steeds, pair of horses
युनक्षि (yunakṣi)
you yoke
रोहि॑ता (róhitā)
red, reddish
प॒णीन्न्य॑ (paṇī́n)
Panis (stingy people)
नि (ní)
down, away
अक्रमीर (akramīḥ)
you stepped over, you conquered
अभि (abhí)
against, upon
विश्वा॑न (víśvān)
all
राजन्न (rājan)
O King
अ॒रा॒धसः॑ (arādhásaḥ)
those who do not offer, non-givers
Stanza 10.60.7
अ॒यं मा॒तायं पि॒तायं जी॒वातु॒राग॑मत् | इ॒दं तव॑ प्र॒सर्प॑णं॒ सुब॑न्ध॒वेहि॒ निरि॑हि ||
ayám mātā́yám pitā́yáṁ jīvā́tur ā́gamat idáṁ táva prasárpaṇaṁ súbandhav éhi nír ihi
This is the mother, this is the father, this life-force has arrived. This is your origin and support. Come forth, Subandhu, emerge!
This verse uses a powerful metaphor to express relationship and origin. The speaker identifies aspects of the divine or a guiding force as 'this' being the mother, 'this' the father, and 'this' the life-force that has come. It's suggested that what brings forth this support is a profound connection. The verse concludes with a direct address to 'Subandhu' (meaning 'well-connected' or 'good friend'), urging them to come forward and emerge.
Meter: Anushtubh
- A. अयं मा॒ता अयं पि॒ता ayám mātā́ ayám pitā́ (8 syllables)
- B. अयं जी॒वातु॒ आ अग॑मत् ayám jīvā́tuḥ ā́ agamat (8 syllables)
- C. इ॒दं तव प्र॒सर्प॑णं idám táva prasárpaṇam (8 syllables)
- D. सुब॑न्धो आ इहि निः इहि súbandho ā́ ihi nís ihi (8 syllables)
अयं (ayám)
this
मा॒ता (mātā́)
mother
अयं (ayám)
this
पि॒ता (pitā́)
father
अयं (ayám)
this
जी॒वातु॒ (jīvā́tuḥ)
life, life-force
आ (ā́)
towards, here
अग॑मत् (agamat)
he/it came
इ॒दं (idám)
this
तव (táva)
your
प्र॒सर्प॑णं (prasárpaṇam)
source, origin, unfolding
सुब॑न्धो (súbandho)
O well-connected one, O good friend
आ (ā́)
towards, here
इहि (ihi)
come
निः (nís)
out
इहि (ihi)
come
Stanza 10.60.8
यथा॑ यु॒गं व॑र॒त्रया॒ नह्य॑न्ति ध॒रुणा॑य॒ कम् | ए॒वा दा॑धार ते॒ मनो॑ जी॒वात॑वे॒ न मृ॒त्यवेऽथो॑ अरि॒ष्टता॑तये ||
yáthā yugáṁ varatráyā náhyanti dharúṇāya kám evā́ dādhāra te máno jīvā́tave ná mr̥tyávé 'tho ariṣṭátātaye
Just as a yoke is firmly bound with a strap for its purpose, so my mind has been held by you, for life, not for death, but for your well-being.
This verse uses the analogy of binding a chariot yoke with a leather strap to hold it firmly for its function. The speaker states that their mind has been similarly secured by someone, not for death, but for continued life and well-being, ensuring their safety and stability.
Meter: Pankti
- A. यथा यु॒गं वर॒त्रया yáthā yugám varatráyā (8 syllables)
- B. नह्य॑न्ति ध॒रुणा॑य कम् náhyanti dharúṇāya kám (8 syllables)
- C. ए॒वा दा॒धारे ते मनो evá + dādhāra te mánaḥ (8 syllables)
- D. जी॒वात॑वे न मृ॒त्यवे jīvā́tave ná mr̥tyáve (8 syllables)
- E. अथो उ अरि॒ष्टता॑तये átha u ariṣṭátātaye (8 syllables)
यथा (yáthā)
as, just as
यु॒गं (yugám)
yoke
वर॒त्रया (varatráyā)
with a leather strap
नह्य॑न्ति (náhyanti)
they bind, are bound
ध॒रुणा॑य (dharúṇāya)
for support, for holding
कम् (kám)
indeed, certainly
ए॒वा (evá +)
so, thus
दा॒धारे (dādhāra)
he/it held, supported
ते (te)
your
मनो (mánaḥ)
mind, spirit
जी॒वात॑वे (jīvā́tave)
for life
न (ná)
not
मृ॒त्यवे (mr̥tyáve)
for death
अथो (átha)
and, moreover
उ (u)
and, indeed
अरि॒ष्टता॑तये (ariṣṭátātaye)
for well-being, for safety
Stanza 10.60.9
यथे॒यं पृ॑थि॒वी म॒ही दा॒धारे॒मान्वन॒स्पती॑न् | ए॒वा दा॑धार ते॒ मनो॑ जी॒वात॑वे॒ न मृ॒त्यवेऽथो॑ अरि॒ष्टता॑तये ||
yátheyám pr̥thivī́ mahī́ dādhā́remā́n vánaspátīn evā́ dādhāra te máno jīvā́tave ná mr̥tyávé 'tho ariṣṭátātaye
Just as this great Earth holds up these trees, so your mind has been held by me, for life, not for death, but for your well-being.
This verse continues the theme of steadfastness, using the powerful image of the Earth holding up the vast forests. It declares that just as the Earth sustains all trees, so has the speaker's mind been firmly supported by someone. This support is explicitly for life and well-being, not for death or destruction, ensuring ultimate security.
Meter: Pankti
- A. यथे इयं पृथि॒वी म॒ही yáthā iyám pr̥thivī́ mahī́ (8 syllables)
- B. दा॒धारे इमान वन॒स्पती॑न dādhā́ra imā́n vánaspátīn (8 syllables)
- C. ए॒वा दा॒धार ते मनो evá + dādhāra te mánaḥ (8 syllables)
- D. जी॒वात॑वे न मृ॒त्यवे jīvā́tave ná mr̥tyáve (8 syllables)
- E. अथो उ अरि॒ष्टता॑तये átha u ariṣṭátātaye (8 syllables)
यथे (yáthā)
as, just as
इयं (iyám)
this
पृथि॒वी (pr̥thivī́)
Earth
म॒ही (mahī́)
great, vast
दा॒धारे (dādhā́ra)
she held, supported
इमान (imā́n)
these
वन॒स्पती॑न (vánaspátīn)
forest trees, lords of the forest
ए॒वा (evá +)
so, thus
दा॒धार (dādhāra)
he/it held, supported
ते (te)
your
मनो (mánaḥ)
mind, spirit
जी॒वात॑वे (jīvā́tave)
for life
न (ná)
not
मृ॒त्यवे (mr̥tyáve)
for death
अथो (átha)
and, moreover
उ (u)
and, indeed
अरि॒ष्टता॑तये (ariṣṭátātaye)
for well-being, for safety
Stanza 10.60.10
य॒माद॒हं वै॑वस्व॒तात्सु॒बन्धो॒र्मन॒ आभ॑रम् | जी॒वात॑वे॒ न मृ॒त्यवेऽथो॑ अरि॒ष्टता॑तये ||
yamā́d aháṁ vaivasvatā́t subándhor mána ā́bharam jīvā́tave ná mr̥tyávé 'tho ariṣṭátātaye
I have brought the mind of Subandhu from Yama and from Vivasvan's son, for life, not for death, but for your well-being.
The speaker asserts that they have brought forth the mind or spirit of Subandhu from Yama (the god of death) and Vivasvan's son (implying a cosmic or divine origin). This action is done for the sake of Subandhu's life and well-being, explicitly stating it is not for death, but to ensure their ultimate safety and protection.
Meter: Anushtubh
- A. यमाद अहं वैवस्व॒तात् yamā́t ahám vaivasvatā́t (8 syllables)
- B. सु॒बन्धोः मन॒ आभ रम् subándhoḥ mánaḥ ā́ abharam (8 syllables)
- C. जी॒वात॑वे न मृ॒त्यवे jīvā́tave ná mr̥tyáve (8 syllables)
- D. अथो उ अरि॒ष्टता॑तये átha u ariṣṭátātaye (8 syllables)
यमाद (yamā́t)
from Yama (god of death)
अहं (ahám)
I
वैवस्व॒तात् (vaivasvatā́t)
from Vivasvan's son (another name for Yama or a related deity)
सु॒बन्धोः (subándhoḥ)
of Subandhu (a person's name)
मन॒ (mánaḥ)
mind, spirit
आभ (ā́)
towards, here
रम् (abharam)
I brought
जी॒वात॑वे (jīvā́tave)
for life
न (ná)
not
मृ॒त्यवे (mr̥tyáve)
for death
अथो (átha)
and, moreover
उ (u)
and, indeed
अरि॒ष्टता॑तये (ariṣṭátātaye)
for well-being, for safety
Stanza 10.60.11
न्य१॒॑ग्वातोऽव॑ वाति॒ न्य॑क्तपति॒ सूर्यः॑ | नी॒चीन॑म॒घ्न्या दु॑हे॒ न्य॑ग्भवतु ते॒ रपः॑ ||
nyàg vā́tó 'va vāti nyàk tapati sū́ryaḥ nīcī́nam aghnyā́ duhe nyàg bhavatu te rápaḥ
The wind blows downward, the sun's heat descends downward, the cow gives milk downward. May your suffering also go downward.
This verse uses natural phenomena to illustrate a downward or diminishing motion. The wind blows downwards, the sun's heat descends, and a cow's milk flows downwards. Following this pattern, the speaker wishes for the listener's pain and suffering ('rapah') to also move downwards and away, implying a cessation of trouble.
Meter: Anushtubh
- A. न्य ग्वातो अव वाति nyàk vā́taḥ áva vāti (8 syllables)
- B. न्य क्तप॑ति सूर्यः nyàk tapati sū́ryaḥ (8 syllables)
- C. नी॒चीन॑म अ॒घ्न्या दु॒हे nīcī́nam aghnyā́ duhe (8 syllables)
- D. न्य भवतु ते रपः॑ nyàk bhavatu te rápaḥ (8 syllables)
न्य (nyàk)
downward
ग्वातो (vā́taḥ)
wind
अव (áva)
down
वाति (vāti)
blows
न्य (nyàk)
downward
क्तप॑ति (tapati)
heats, shines
सूर्यः (sū́ryaḥ)
sun
नी॒चीन॑म (nīcī́nam)
downward, low
अ॒घ्न्या (aghnyā́)
cow (unsellable)
दु॒हे (duhe)
milks, yields milk
न्य (nyàk)
downward
भवतु (bhavatu)
may it be, may it become
ते (te)
your
रपः॑ (rápaḥ)
suffering, pain, affliction
Stanza 10.60.12
अ॒यं मे॒ हस्तो॒ भग॑वान॒यं मे॒ भग॑वत्तरः | अ॒यं मे॑ वि॒श्वभे॑षजो॒ऽयं शि॒वाभि॑मर्शनः ||
ayám me hásto bhágavān ayám me bhágavattaraḥ ayám me viśvábheṣajo 'yáṁ śivā́bhimarśanaḥ
This hand of mine is blessed, this hand of mine is even more blessed. This hand is the healer of all; this hand brings well-being through its touch.
This verse is a powerful affirmation of the speaker's hands as sources of blessing and healing. The speaker declares one hand to be 'bhagavan' (blessed, fortunate) and another even more so ('bhagavattara'). One hand is described as a universal healer ('vishwabheshaja'), and the other as one that brings well-being through touch ('shivabhimarshana').
Meter: Anushtubh
- A. अ॒यं मे हस्तो भग॑वान ayám me hástaḥ bhágavān (8 syllables)
- B. अ॒यं मे भग॑वत्तरः ayám me bhágavattaraḥ (8 syllables)
- C. अ॒यं मे वि॒श्वभे॑षजो ayám me viśvábheṣajaḥ (8 syllables)
- D. अ॒यं शि॒वाभि॑मर्शनः ayám śivā́bhimarśanaḥ (8 syllables)
अ॒यं (ayám)
this
मे (me)
my
हस्तो (hástaḥ)
hand
भग॑वान (bhágavān)
blessed, fortunate, divine
अ॒यं (ayám)
this
मे (me)
my
भग॑वत्तरः (bhágavattaraḥ)
more blessed, more fortunate
अ॒यं (ayám)
this
मे (me)
my
वि॒श्वभे॑षजो (viśvábheṣajaḥ)
universal healer, all-healing
अ॒यं (ayám)
this
शि॒वाभि॑मर्शनः (śivā́bhimarśanaḥ)
bringing well-being through touch, auspicious touch