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Stanza 10.61.1
इ॒दमि॒त्था रौद्रं॑ गू॒र्तव॑चा॒ ब्रह्म॒ क्रत्वा॒ शच्या॑म॒न्तरा॒जौ | क्रा॒णा यद॑स्य पि॒तरा॑ मंहने॒ष्ठाः पर्ष॑त्प॒क्थे अह॒न्ना स॒प्त होतॄ॑न् ||
idám itthā́ raúdraṁ gūrtávacā bráhma krátvā śácyām antár ājaú krāṇā́ yád asya pitárā maṁhaneṣṭhā́ḥ párṣat pakthé áhann ā́ saptá hótr̥r̥n
With this mighty prayer, the one possessing powerful speech invoked aid, as if in a battle. The most liberal one, in a sacred location, in due time, granted his parents and rescued them, and defeated seven rivals.
This verse describes a powerful, perhaps divine, being who, with intense effort and divine strength, utters a prayer or incantation. This act occurs amidst a battle or intense struggle, and it is done to achieve a significant outcome, possibly involving the rescue of parents and overcoming seven opponents or ritual officiants.
Meter:
- A. इदम् इत्था रौद्रम् गू्र्तवचाः idám itthā́ raúdram gūrtávacāḥ (11 syllables)
- B. ब्रह्म क्रत्वा शच्याम अन्तरा आजौ bráhma krátvā śácyām antár ājaú (11 syllables)
- C. क्राणा यद अस्य पितरा मंहनेष्ठाः krāṇā́ yát asya pitárā maṃhaneṣṭhā́ḥ (12 syllables)
- D. पर्षत् पक्थे अहन् आ सप्त होतॄन् párṣat pakthé áhan ā́ saptá hótr̥̄n (12 syllables)
इदम् (idám)
this
इत्था (itthā́)
thus
रौद्रम् (raúdram)
terrible, fierce
गू्र्तवचाः (gūrtávacāḥ)
possessing powerful speech
ब्रह्म (bráhma)
prayer, sacred utterance
क्रत्वा (krátvā)
by strength, by might
शच्याम (śácyām)
by power, by might
अन्तरा (antár)
within, amidst
आजौ (ājaú)
in battle, in contest
क्राणा (krāṇā́)
invoking, calling out
यद (yát)
when, as
अस्य (asya)
of him, his
पितरा (pitárā)
parents
मंहनेष्ठाः (maṃhaneṣṭhā́ḥ)
most liberal, most generous
पर्षत् (párṣat)
rescued, delivered
पक्थे (pakthé)
in the cooked offering, in the sacred rite
अहन् (áhan)
in the day, at time
आ (ā́)
towards, to
सप्त (saptá)
seven
होतॄन् (hótr̥̄n)
officiants, priests
Stanza 10.61.2
स इद्दा॒नाय॒ दभ्या॑य व॒न्वञ्च्यवा॑नः॒ सूदै॑रमिमीत॒ वेदि॑म् | तूर्व॑याणो गू॒र्तव॑चस्तमः॒ क्षोदो॒ न रेत॑ इ॒तऊ॑ति सिञ्चत् ||
sá íd dānā́ya dábhyāya vanváñ cyávānaḥ sū́dair amimīta védim tū́rvayāṇo gūrtávacastamaḥ kṣódo ná réta itáūti siñcat
He, Cyavana, intending gifts, prepared the altar with various items. Tūrvayāṇa, having the sweetest voice, poured libations that flowed like streams of fertile water.
This verse speaks of a person named Cyavana who, with the intention of giving gifts and perhaps to deceive, prepared the altar with various elements. Another figure, Tūrvayāṇa, described as having the sweetest voice, poured libations that flowed like floods of fertile water, suggesting a significant ritual or offering.
Meter: Tristubh
- A. सः इत् दानाय दभ्याय वन्वञ्च्यवा sáḥ ít dānā́ya dábhyāya vanván (11 syllables)
- B. च्यावानः सूदैः अमीमीता वेदिम् cyávānaḥ sū́daiḥ amimīta védim (11 syllables)
- C. तूर्वयाणः गू्र्तवचस्तमः tū́rvayāṇaḥ gūrtávacastamaḥ (10 syllables)
- D. क्षोदो न रेत इतऊति सिञ्चत् kṣódaḥ ná rétaḥ itáūti siñcat (11 syllables)
सः (sáḥ)
he
इत् (ít)
indeed
दानाय (dānā́ya)
for the sake of gifts, for giving
दभ्याय (dábhyāya)
for deception, for trickery
वन्वञ्च्यवा (vanván)
desiring, wishing
च्यावानः (cyávānaḥ)
Cyavana (a sage)
सूदैः (sū́daiḥ)
with vessels, with containers
अमीमीता (amimīta)
measured, prepared
वेदिम् (védim)
altar, sacrificial ground
तूर्वयाणः (tū́rvayāṇaḥ)
Tūrvayāṇa (a sage or personality)
गू्र्तवचस्तमः (gūrtávacastamaḥ)
possessing the sweetest voice
क्षोदो (kṣódaḥ)
of flowing liquid
न (ná)
like, as
रेत (rétaḥ)
semen, stream
इतऊति (itáūti)
spreading widely, fertilizing
सिञ्चत् (siñcat)
poured, sprinkled
Stanza 10.61.3
मनो॒ न येषु॒ हव॑नेषु ति॒ग्मं विपः॒ शच्या॑ वनु॒थो द्रव॑न्ता | आ यः शर्या॑भिस्तुविनृ॒म्णो अ॒स्याश्री॑णीता॒दिशं॒ गभ॑स्तौ ||
máno ná yéṣu hávaneṣu tigmáṁ vípaḥ śácyā vanuthó drávantā ā́ yáḥ śáryābhis tuvinr̥mṇó asyā́śrīṇītādíśaṁ gábhastau
Like thought, they swiftly came to the sacrifices, eager for the offerings. The mighty one, with arrows, subdued all obedience.
This stanza describes two divine beings, possibly the Aśvins, who are swift like thought and eager to receive offerings. They are invoked in sacrificial contexts ('havaneṣu'). The verse also mentions a powerful figure ('tuvinr̥mṇaḥ') who, with arrows in hand, compels obedience, potentially subduing something or someone.
Meter: Tristubh
- A. मनो न येषु हवनेषु तिग्मम् mánaḥ ná yéṣu hávaneṣu tigmám (11 syllables)
- B. विपः शच्या वनुथो द्रवन्ता vípaḥ śácyā vanutháḥ drávantā (11 syllables)
- C. आ यः शर्याभिः तुविनृम्णो अस्य ā́ yáḥ śáryābhiḥ tuvinr̥mṇáḥ asya (11 syllables)
- D. अश्रीणीता आदिशम् गभस्तौ áśrīṇīta ādíśam gábhastau (11 syllables)
मनो (mánaḥ)
mind
न (ná)
like, as
येषु (yéṣu)
in which
हवनेषु (hávaneṣu)
in the sacrifices, in the oblation contexts
तिग्मम् (tigmám)
sharp, intense
विपः (vípaḥ)
of the wise one, of the offering
शच्या (śácyā)
by power, with might
वनुथो (vanutháḥ)
you two desired, you two welcomed
द्रवन्ता (drávantā)
running, swift
आ (ā́)
to, towards
यः (yáḥ)
who
शर्याभिः (śáryābhiḥ)
with arrows
तुविनृम्णो (tuvinr̥mṇáḥ)
very mighty, powerful
अस्य (asya)
his
अश्रीणीता (áśrīṇīta)
subdued, brought under control
आदिशम् (ādíśam)
command, obedience
गभस्तौ (gábhastau)
in the hand
Stanza 10.61.4
कृ॒ष्णा यद्गोष्व॑रु॒णीषु॒ सीद॑द्दि॒वो नपा॑ताश्विना हुवे वाम् | वी॒तं मे॑ य॒ज्ञमा ग॑तं मे॒ अन्नं॑ वव॒न्वांसा॒ नेष॒मस्मृ॑तध्रू ||
kr̥ṣṇā́ yád góṣv aruṇī́ṣu sī́dad divó nápātāśvinā huve vām vītám me yajñám ā́ gatam me ánnaṁ vavanvā́ṁsā néṣam ásmr̥tadhrū
I call upon you, O Aśvins, sons of heaven, that a dark cow may join my reddish herd. Accept my sacrifice, come to my food, be satisfied, and do not deceive.
The speaker invokes the divine twin sons of heaven, the Aśvins, asking for their presence. The request is to add a dark-colored cow to the speaker's existing reddish herd. The speaker also expresses a desire for the Aśvins to accept the sacrifice and offerings, urging them to come with satisfaction and without deceit.
Meter: Tristubh
- A. कृष्णा यद् गोषु अरुणीषु सीदद् kr̥ṣṇā́ yát góṣu aruṇī́ṣu sī́dat (11 syllables)
- B. दिवः नपाता अश्विना हुवे वाम् diváḥ nápātā aśvinā huve vām (11 syllables)
- C. वीतं मे यज्ञम् आ गतम् मे अन्नम् vītám me yajñám ā́ gatam me ánnam (11 syllables)
- D. ववन्वांसा न ईशम् अस्मृ्तध्रू vavanvā́ṃsā ná íṣam ásmr̥tadhrū (11 syllables)
कृष्णा (kr̥ṣṇā́)
dark, black
यद् (yát)
that
गोषु (góṣu)
among the cows
अरुणीषु (aruṇī́ṣu)
reddish, tawny
सीदद् (sī́dat)
may sit, may join
दिवः (diváḥ)
of heaven
नपाता (nápātā)
sons
अश्विना (aśvinā)
O Aśvins (divine twins)
हुवे (huve)
I call
वाम् (vām)
you two
वीतं (vītám)
enjoy
मे (me)
my
यज्ञम् (yajñám)
sacrifice, offering
आ (ā́)
to, towards
गतम् (gatam)
come
मे (me)
my
अन्नम् (ánnam)
food, sustenance
ववन्वांसा (vavanvā́ṃsā)
accepting, willing
न (ná)
not
ईशम् (íṣam)
desire, wish
अस्मृ्तध्रू (ásmr̥tadhrū)
non-deceiving, unwavering
Stanza 10.61.5
प्रथि॑ष्ट॒ यस्य॑ वी॒रक॑र्ममि॒ष्णदनु॑ष्ठितं॒ नु नर्यो॒ अपौ॑हत् | पुन॒स्तदा वृ॑हति॒ यत्क॒नाया॑ दुहि॒तुरा अनु॑भृतमन॒र्वा ||
práthiṣṭa yásya vīrákarmam iṣṇád ánuṣṭhitaṁ nú náryo ápauhat púnas tád ā́ vr̥hati yát kanā́yā duhitúr ā́ ánubhr̥tam anarvā́
What was extended, the male retracted. What was done and established, he then brought back regarding the daughter.
This verse describes a scenario where something that was extended or unfolded ('prathista') was withdrawn or retracted ('apauhath'). It refers to a male figure ('naryah') and an action taken regarding something that was 'anushtitam' (performed or established). The action is then repeated concerning something related to a daughter ('duhituh'), which was then brought back or upheld.
Meter: Tristubh
- A. प्रथिष्ट यस्य वीरकर्मम इष्णद् práthiṣṭa yásya vīrákarmam iṣṇát (11 syllables)
- B. अनुष्ठितम् नु नर्यः अप औहत् ánuṣṭhitam nú náryaḥ ápa auhat (11 syllables)
- C. पुनः तत् आ वृहति यत् कनायाः púnar tát ā́ vr̥hati yát kanā́yāḥ (11 syllables)
- D. दुहितुः आः अनुभृतम् अनर्वा duhitúḥ ā́ḥ ánubhr̥tam anarvā́ (11 syllables)
प्रथिष्ट (práthiṣṭa)
was extended, spread out
यस्य (yásya)
whose
वीरकर्मम (vīrákarmam)
heroic deed, masculine action
इष्णद् (iṣṇát)
desiring, propelling
अनुष्ठितम् (ánuṣṭhitam)
performed, established
नु (nú)
now
नर्यः (náryaḥ)
man, male
अप (ápa)
away
औहत् (auhat)
drew back, retracted
पुनः (púnar)
again
तत् (tát)
that
आ (ā́)
up, towards
वृहति (vr̥hati)
upholds, maintains
यत् (yát)
which
कनायाः (kanā́yāḥ)
from the young woman/daughter
दुहितुः (duhitúḥ)
of the daughter
आः (ā́ḥ)
brought, carried
अनुभृतम् (ánubhr̥tam)
carried along, brought near
अनर्वा (anarvā́)
unobstructed, unrestrained
Stanza 10.61.6
म॒ध्या यत्कर्त्व॒मभ॑वद॒भीके॒ कामं॑ कृण्वा॒ने पि॒तरि॑ युव॒त्याम् | म॒ना॒नग्रेतो॑ जहतुर्वि॒यन्ता॒ सानौ॒ निषि॑क्तं सुकृ॒तस्य॒ योनौ॑ ||
madhyā́ yát kártvam ábhavad abhī́ke kā́maṁ kr̥ṇvāné pitári yuvatyā́m manānág réto jahatur viyántā sā́nau níṣiktaṁ sukr̥tásya yónau
When, in the midst of conflict, the father's desire was being acted upon towards the young woman, the two moving apart released semen, sprinkled in the sacred place.
This verse depicts a situation occurring in the midst of a conflict or intense activity ('abhike'). It seems to involve a father ('pitari') acting out of desire ('kamam') towards a young woman ('yuvatyām'). During this, something intended for creation or action ('kartvam') is being done. Two individuals, described as moving apart ('viyanta'), release something ('retah') that is sprinkled or settled ('nishiktam') in a sacred place ('sukritasya yonau').
Meter: Tristubh
- A. मध्या यत् कर्त्वम अभवद अभीके madhyā́ yát kártvam ábhavat abhī́ke (11 syllables)
- B. कामम् कृण्वाने पितरि युवत्याम् kā́mam kr̥ṇvāné pitári yuvatyā́m (11 syllables)
- C. मनानाग्रेतो रेतः जहतुः viyanta manānák rétaḥ jahatuḥ viyántā (11 syllables)
- D. सानौ निषिक्तम् सुकृतस्य योनौ sā́nau níṣiktam sukr̥tásya yónau (11 syllables)
मध्या (madhyā́)
in the middle
यत् (yát)
what
कर्त्वम (kártvam)
to be done, action
अभवद (ábhavat)
was becoming, happened
अभीके (abhī́ke)
in the midst, in front
कामम् (kā́mam)
desire, wish
कृण्वाने (kr̥ṇvāné)
while acting, while doing
पितरि (pitári)
in the father
युवत्याम् (yuvatyā́m)
in the young woman
मनानाग्रेतो (manānák)
mind, intention
रेतः (rétaḥ)
semen, fluid
जहतुः (jahatuḥ)
they released, they abandoned
viyanta (viyántā)
moving apart, separating
सानौ (sā́nau)
on the surface
निषिक्तम् (níṣiktam)
sprinkled, poured
सुकृतस्य (sukr̥tásya)
of the good deed, of the sacred act
योनौ (yónau)
in the place, in the womb
Stanza 10.61.7
पि॒ता यत्स्वां दु॑हि॒तर॑मधि॒ष्कन्क्ष्म॒या रेतः॑ संजग्मा॒नो नि षि॑ञ्चत् | स्वा॒ध्यो॑ऽजनय॒न्ब्रह्म॑ दे॒वा वास्तो॒ष्पतिं॑ व्रत॒पां निर॑तक्षन् ||
pitā́ yát svā́ṁ duhitáram adhiṣkán kṣmayā́ rétaḥ saṁjagmānó ní ṣiñcat svādhyò 'janayan bráhma devā́ vā́stoṣ pátiṁ vratapā́ṁ nír atakṣan
When the father approached his daughter on earth and sowed his seed, the gods generated prayer, and formed Vastoshpati, the keeper of vows.
This verse describes a divine act where a father ('pitā') approaches his daughter ('duhitáram') on the earth ('kṣamayā'). In this union, their seed ('retah') is sown. Following this, the gods ('devāḥ') produced prayer or sacred knowledge ('brahma'), and they shaped Vastoshpati, the guardian of the dwelling, who upholds vows ('vratapā́m').
Meter: Tristubh
- A. पिता यत् स्वां दुहितरम् अधिष्कन् pitā́ yát svā́m duhitáram adhiṣkán (11 syllables)
- B. क्षमाया रेतः संजग्मानः नि सिञ्चत् kṣmayā́ rétaḥ saṃjagmānáḥ ní siñcat (11 syllables)
- C. स्वाध्यो अजनयन् ब्रह्म देवाः svādhyàḥ ajanayan bráhma devā́ḥ (11 syllables)
- D. वास्तोः पतिम् व्रतपां निस् अतक्षन् vā́stoḥ pátim vratapā́m nís atakṣan (11 syllables)
पिता (pitā́)
father
यत् (yát)
when
स्वां (svā́m)
his own
दुहितरम् (duhitáram)
daughter
अधिष्कन् (adhiṣkán)
approached, mounted
क्षमाया (kṣmayā́)
on the earth
रेतः (rétaḥ)
semen, seed
संजग्मानः (saṃjagmānáḥ)
having united, having come together
नि (ní)
down
सिञ्चत् (siñcat)
pours, sows
स्वाध्यो (svādhyàḥ)
agreeable, pleasant
अजनयन् (ajanayan)
they generated, they produced
ब्रह्म (bráhma)
prayer, sacred knowledge
देवाः (devā́ḥ)
gods
वास्तोः (vā́stoḥ)
of the dwelling
पतिम् (pátim)
lord, master
व्रतपां (vratapā́m)
keeper of vows
निस् (nís)
out
अतक्षन् (atakṣan)
they fashioned, they shaped
Stanza 10.61.8
स ईं॒ वृषा॒ न फेन॑मस्यदा॒जौ स्मदा परै॒दप॑ द॒भ्रचे॑ताः | सर॑त्प॒दा न दक्षि॑णा परा॒वृङ्न ता नु मे॑ पृश॒न्यो॑ जगृभ्रे ||
sá īṁ vŕ̥ṣā ná phénam asyad ājaú smád ā́ páraid ápa dabhrácetāḥ sárat padā́ ná dákṣiṇā parāvŕ̥ṅ ná tā́ nú me pr̥śanyò jagr̥bhre
He, like a bull, expelled foam in the contest and moved away, with little understanding. The offerings did not turn back; 'my embraces were not held,' he said.
This verse describes a dynamic action where a powerful entity, like a bull ('vr̥ṣā'), expels foam in a contest ('ājau'). This being then moves away ('aparāit'), described as having little understanding ('dabhracetāḥ'). The verse concludes with a statement that certain things ('dakṣiṇā') did not turn back, and a speaker expresses that their embraces were not received or held.
Meter: Tristubh
- A. सः ईम् वृषा न फेनम् अस्यत् आजौ sáḥ īm vŕ̥ṣā ná phénam asyat ājaú (11 syllables)
- B. स्मद् आ परा ऐत् अप दभ्रचेताः smát ā́ párā ait ápa dabhrácetāḥ (11 syllables)
- C. सरत् पदा न दक्षिणा परावृङ् sárat padā́ ná dákṣiṇā parāvŕ̥k (11 syllables)
- D. न ता नु मे पृश्न्यः जगृभ्रे ná tā́ḥ nú me pr̥śanyàḥ jagr̥bhre (11 syllables)
सः (sáḥ)
he
ईम् (īm)
him, that
वृषा (vŕ̥ṣā)
bull, strong male
न (ná)
not
फेनम् (phénam)
foam, froth
अस्यत् (asyat)
expelled, cast out
आजौ (ājaú)
in the contest, in the struggle
स्मद् (smát)
from this place
आ (ā́)
towards
परा (párā)
away
ऐत् (ait)
went, moved
अप (ápa)
away
दभ्रचेताः (dabhrácetāḥ)
of little understanding, faint-hearted
सरत् (sárat)
flowed, moved
पदा (padā́)
with feet
न (ná)
not
दक्षिणा (dákṣiṇā)
offerings, gifts
परावृङ् (parāvŕ̥k)
turned back, returned
न (ná)
not
ता (tā́ḥ)
those
नु (nú)
indeed
मे (me)
my
पृश्न्यः (pr̥śanyàḥ)
embraces, caresses
जगृभ्रे (jagr̥bhre)
were held, were grasped
Stanza 10.61.9
म॒क्षू न वह्निः॑ प्र॒जाया॑ उप॒ब्दिर॒ग्निं न न॒ग्न उप॑ सीद॒दूधः॑ | सनि॑ते॒ध्मं सनि॑तो॒त वाजं॒ स ध॒र्ता ज॑ज्ञे॒ सह॑सा यवी॒युत् ||
makṣū́ ná váhniḥ prajā́yā upabdír agníṁ ná nagná úpa sīdad ū́dhaḥ sánitedhmáṁ sánitotá vā́jaṁ sá dhartā́ jajñe sáhasā yavīyút
Like a swift carrier, Agni burns the people. The naked ones do not approach Agni at night. The giver of fuel and food, the upholder, is born with might, overcoming enemies.
This verse describes the powerful and radiant Agni (fire) in its various roles. It is a swift carrier ('vahniḥ'), a divine presence that consumes offerings, and it is not approached by the profane at night. Agni is the giver of fuel and food, the upholder, born with great might to overcome enemies. This imagery emphasizes Agni's essential and protective nature.
Meter: Tristubh
- A. मक्षू न वह्निः प्रजाया उपब्दिः makṣú + ná váhniḥ prajā́yāḥ upabdíḥ (11 syllables)
- B. अग्निम् न नग्नः उप सीदत् ऊधः agním ná nagnáḥ úpa sīdat ū́dhar (11 syllables)
- C. सनिते इध्मम् सनिते उता वाजे sánitā idhmám sánitā utá vā́jam (11 syllables)
- D. स धर्ता जज्ञे सहसा यवीयुत् sá dhartā́ jajñe sáhasā yavīyút (11 syllables)
मक्षू (makṣú +)
swiftly
न (ná)
not
वह्निः (váhniḥ)
carrier, bearer
प्रजाया (prajā́yāḥ)
of the people, of offspring
उपब्दिः (upabdíḥ)
reaching, approaching
अग्निम् (agním)
to Agni (fire god)
न (ná)
not
नग्नः (nagnáḥ)
naked, uncovered (possibly referring to evil spirits)
उप (úpa)
near, towards
सीदत् (sīdat)
sits, approaches
ऊधः (ū́dhar)
udder (metaphorically, source of sustenance)
सनिते (sánitā)
giver, bestower
इध्मम् (idhmám)
fuel
सनिते (sánitā)
giver, bestower
उता (utá)
and
वाजे (vā́jam)
food, sustenance, strength
स (sá)
he
धर्ता (dhartā́)
upholder, supporter
जज्ञे (jajñe)
was born, originated
सहसा (sáhasā)
by strength, by might
यवीयुत् (yavīyút)
overcoming, vanquishing
Stanza 10.61.10
म॒क्षू क॒नायाः॑ स॒ख्यं नव॑ग्वा ऋ॒तं वद॑न्त ऋ॒तयु॑क्तिमग्मन् | द्वि॒बर्ह॑सो॒ य उप॑ गो॒पमागु॑रदक्षि॒णासो॒ अच्यु॑ता दुदुक्षन् ||
makṣū́ kanā́yāḥ sakhyáṁ návagvā r̥táṁ vádanta r̥táyuktim agman dvibárhaso yá úpa gopám ā́gur adakṣiṇā́so ácyutā dudukṣan
Swiftly the Navagvas came, seeking the maiden's friendship, speaking according to order. Those who approached the keeper of the double stronghold, though lacking gifts, wished to milk the unshaken rocks.
This verse describes the swift arrival of the Navagvas, who seek the friendship of a maiden. They speak praise in accordance with the sacred order ('rtam') and approach the 'dweller in the double strong-hold' ('dvibarhaso gopam'). The verse implies that these beings, even without proper means ('adakshināsah'), could achieve the impossible, like milking rocks.
Meter: Tristubh
- A. मक्षू कनायाः सख्यम् नवग्वाः makṣú + kanā́yāḥ sakhyám návagvāḥ (11 syllables)
- B. ऋतम् वदन्तः ऋतयुक्तिम् अग्मन r̥tám vádantaḥ r̥táyuktim agman (11 syllables)
- C. द्विबह्नसः ये उप गोपम् आ आगुः dvibárhasaḥ yé úpa gopám ā́ águḥ (11 syllables)
- D. अदक्षिणासो अच्युता दुदुक्षन् adakṣiṇā́saḥ ácyutā dudukṣan (11 syllables)
मक्षू (makṣú +)
swiftly
कनायाः (kanā́yāḥ)
of the maiden
सख्यम् (sakhyám)
friendship
नवग्वाः (návagvāḥ)
Navagvas (a group of seers)
ऋतम् (r̥tám)
truth, order, rite
वदन्तः (vádantaḥ)
speaking, proclaiming
ऋतयुक्तिम् (r̥táyuktim)
joining in order, agreement with the rite
अग्मन (agman)
they came, they went
द्विबह्नसः (dvibárhasaḥ)
of double strength, strong
ये (yé)
who
उप (úpa)
near, towards
गोपम् (gopám)
keeper, protector
आ (ā́)
to, towards
आगुः (águḥ)
they went, they came
अदक्षिणासो (adakṣiṇā́saḥ)
lacking gifts, without offerings
अच्युता (ácyutā)
unshaken, firm
दुदुक्षन् (dudukṣan)
wishing to milk
Stanza 10.61.11
म॒क्षू क॒नायाः॑ स॒ख्यं नवी॑यो॒ राधो॒ न रेत॑ ऋ॒तमित्तु॑रण्यन् | शुचि॒ यत्ते॒ रेक्ण॒ आय॑जन्त सब॒र्दुघा॑याः॒ पय॑ उ॒स्रिया॑याः ||
makṣū́ kanā́yāḥ sakhyáṁ návīyo rā́dho ná réta r̥tám ít turaṇyan śúci yát te rékṇa ā́yajanta sabardúghāyāḥ páya usríyāyāḥ
Swiftly new friendship with the maiden was accepted like fertile seed. Pure milk, which the cow Sabardugha yielded, is the bright heritage offered to you.
This verse speaks of a swift and new friendship formed with a maiden. This friendship is accepted as genuine, like a fertile seed or bounty. The verse highlights the offering of pure milk, which is the bright heritage from a cow named Sabardugha, given to the speaker.
Meter: Tristubh
- A. मक्षू कनायाः सख्यम् नवीयो makṣú + kanā́yāḥ sakhyám návīyaḥ (11 syllables)
- B. राधो न रेत ऋतम् इत् तुरण्यन् rā́dhaḥ ná rétaḥ r̥tám ít turaṇyan (11 syllables)
- C. शुचि यत् ते रेक्णः आयजन्त śúci yát te rékṇaḥ ā́yajanta (11 syllables)
- D. सबर्दुघायाः पयः उसरियायाः sabardúghāyāḥ páyaḥ usríyāyāḥ (11 syllables)
मक्षू (makṣú +)
swiftly
कनायाः (kanā́yāḥ)
of the maiden
सख्यम् (sakhyám)
friendship
नवीयो (návīyaḥ)
newer, fresher
राधो (rā́dhaḥ)
gift, bounty
न (ná)
like, as
रेत (rétaḥ)
seed, origin
ऋतम् (r̥tám)
true, real
इत् (ít)
indeed
तुरण्यन् (turaṇyan)
swiftly acting, hastening
शुचि (śúci)
pure, bright
यत् (yát)
which
ते (te)
to you
रेक्णः (rékṇaḥ)
heritage, possession
आयजन्त (ā́yajanta)
they offered, they presented
सबर्दुघायाः (sabardúghāyāḥ)
of the cow named Sabardugha (yielding abundant milk)
पयः (páyaḥ)
milk
उसरियायाः (usríyāyāḥ)
of the cow
Stanza 10.61.12
प॒श्वा यत्प॒श्चा वियु॑ता बु॒धन्तेति॑ ब्रवीति व॒क्तरी॒ ररा॑णः | वसो॑र्वसु॒त्वा का॒रवो॑ऽने॒हा विश्वं॑ विवेष्टि॒ द्रवि॑ण॒मुप॒ क्षु ||
paśvā́ yát paścā́ víyutā budhántéti bravīti vaktárī rárāṇaḥ vásor vasutvā́ kārávo 'nehā́ víśvaṁ viveṣṭi dráviṇam úpa kṣú
When the cattle were lost, they awoke. The speaker, joyful, said: The singers are great with Vasu's nature, bringing all wealth and sustenance.
This verse describes a situation where after losing cattle ('pashva'), beings became aware or 'woke up' ('budhantah'). The speaker, in a joyful mood ('raranaḥ'), addresses them, stating that the singers ('karavah') are great due to their Vasu-like nature. These singers bring all wealth and sustenance, indicating their importance and divine connection.
Meter: Tristubh
- A. पश्वा यत् पशचा वियुता बुधन्त paśvā́ yát paścā́ víyutāḥ budhánta (11 syllables)
- B. इति ब्रवीति वक्तरी रराणः íti bravīti vaktári + rárāṇaḥ (11 syllables)
- C. वसोः वसुत्वा कारवो अनेहाः vásoḥ vasutvā́ kārávaḥ anehā́ḥ (11 syllables)
- D. विश्वम् विवेष्टि द्रविणम् उप क्षु víśvam viveṣṭi dráviṇam úpa kṣú (11 syllables)
पश्वा (paśvā́)
with cattle
यत् (yát)
when
पशचा (paścā́)
afterwards
वियुता (víyutāḥ)
lost, scattered
बुधन्त (budhánta)
awoke, became aware
इति (íti)
thus
ब्रवीति (bravīti)
he says, he speaks
वक्तरी (vaktári +)
in the speaker
रराणः (rárāṇaḥ)
joyful, delighting
वसोः (vásoḥ)
of Vasu (a divine being or wealth)
वसुत्वा (vasutvā́)
with Vasu's nature, with wealth
कारवो (kārávaḥ)
singers, poets
अनेहाः (anehā́ḥ)
unassailable, unobscured
विश्वम् (víśvam)
all, everything
विवेष्टि (viveṣṭi)
possesses, pervades
द्रविणम् (dráviṇam)
wealth, riches
उप (úpa)
towards, with
क्षु (kṣú)
swiftly, with speed
Stanza 10.61.13
तदिन्न्व॑स्य परि॒षद्वा॑नो अग्मन्पु॒रू सद॑न्तो नार्ष॒दं बि॑भित्सन् | वि शुष्ण॑स्य॒ संग्र॑थितमन॒र्वा वि॒दत्पु॑रुप्रजा॒तस्य॒ गुहा॒ यत् ||
tád ín nv àsya pariṣádvāno agman purū́ sádanto nārṣadám bibhitsan ví śúṣṇasya sáṁgrathitam anarvā́ vidát puruprajātásya gúhā yát
His followers came from various places, desiring to overcome the unresisted one. The unrestrained one found the hidden, gathered wealth of Śushna, which had abundant offspring.
This verse speaks of followers ('pariṣadvānaḥ') who came from various places and desired to overcome or 'split' ('bibhitsan') a specific entity. The verse also mentions a powerful, unrestrained being ('anarvā') who discovered something hidden ('guhā') belonging to a powerful opponent named Śushna ('śuṣṇasya'). This discovered item is described as 'samgrathitam' (gathered or arranged) and related to abundant offspring ('puruprajātasya').
Meter: Tristubh
- A. तद् इन् नु अस्य परिपद्वानो अग्मन tát ít nú asya pariṣádvānaḥ agman (11 syllables)
- B. पुरू सदन्तो नार्षदम् बिभित्सन् purú + sádantaḥ nārṣadám bibhitsan (11 syllables)
- C. वि शुष्णस्य संग्रथितम् अनर्वा ví śúṣṇasya sáṃgrathitam anarvā́ (11 syllables)
- D. विदस्त पुरुप्रजातस्य गुहा यत् vidát puruprajātásya gúhā yát (11 syllables)
तद् (tát)
that
इन् (ít)
indeed
नु (nú)
now
अस्य (asya)
his
परिपद्वानो (pariṣádvānaḥ)
followers, companions
अग्मन (agman)
they came
पुरू (purú +)
many
सदन्तो (sádantaḥ)
sitting, dwelling
नार्षदम् (nārṣadám)
unresisted, unconquered
बिभित्सन् (bibhitsan)
desiring to split, to overcome
वि (ví)
apart, asunder
शुष्णस्य (śúṣṇasya)
of Śushna (a demon)
संग्रथितम् (sáṃgrathitam)
gathered, collected, arranged
अनर्वा (anarvā́)
unrestrained, powerful
विदस्त (vidát)
found, discovered
पुरुप्रजातस्य (puruprajātásya)
of abundant offspring
गुहा (gúhā)
in the hidden place, in secret
यत् (yát)
what
Stanza 10.61.14
भर्गो॑ ह॒ नामो॒त यस्य॑ दे॒वाः स्व१॒॑र्ण ये त्रि॑षध॒स्थे नि॑षे॒दुः | अ॒ग्निर्ह॒ नामो॒त जा॒तवे॑दाः श्रु॒धी नो॑ होतर्ऋ॒तस्य॒ होता॒ध्रुक् ||
bhárgo ha nā́motá yásya devā́ḥ svàr ṇá yé triṣadhasthé niṣedúḥ agnír ha nā́motá jātávedāḥ śrudhī́ no hotar r̥tásya hótādhrúk
You are called Radiance, whose divine abode is in heaven. You are also called Agni, Knower of beings. Listen to us, O priest, guileless priest of the rite.
This verse addresses a divine entity, identified by names like 'Bhargas' (Radiance) and 'Agni' or 'Jātavedas' (Knower of all beings). It describes this deity as residing in a triple abode, associated with heavenly light, and seated among other gods. The speaker implores this deity, addressed as the 'Hotar' (priest), to listen, emphasizing its role as a guileless priest of the sacred rite ('rtasya').
Meter: Tristubh
- A. भर्गो ह नामो उत यस्य देवा bhárgaḥ ha nā́ma utá yásya devā́ḥ (11 syllables)
- B. स्वः न ये त्रिषधस्थे निषेदः svàr ná yé triṣadhasthé niṣedúḥ (11 syllables)
- C. अग्निः ह नामो उत जातवेदाः agníḥ ha nā́ma utá jātávedāḥ (11 syllables)
- D. नः होतृ ऋतस्य होता अध्रुक् śrudhí + naḥ hotar r̥tásya hótā adhrúk (11 syllables)
भर्गो (bhárgaḥ)
radiance, splendor
ह (ha)
indeed
नामो (nā́ma)
name
उत (utá)
and
यस्य (yásya)
whose
देवा (devā́ḥ)
gods
स्वः (svàr)
heaven, sky
न (ná)
like, as
ये (yé)
who
त्रिषधस्थे (triṣadhasthé)
in the triple abode
निषेदः (niṣedúḥ)
they sit, they dwell
अग्निः (agníḥ)
Agni (fire god)
ह (ha)
indeed
नामो (nā́ma)
name
उत (utá)
and
जातवेदाः (jātávedāḥ)
Jātavedas (knower of all beings)
(śrudhí +)
नः (naḥ)
us
होतृ (hotar)
O priest
ऋतस्य (r̥tásya)
of the rite, of the cosmic order
होता (hótā)
priest
अध्रुक् (adhrúk)
guileless, unwavering
Stanza 10.61.15
उ॒त त्या मे॒ रौद्रा॑वर्चि॒मन्ता॒ नास॑त्याविन्द्र गू॒र्तये॒ यज॑ध्यै | म॒नु॒ष्वद्वृ॒क्तब॑र्हिषे॒ ररा॑णा म॒न्दू हि॒तप्र॑यसा वि॒क्षु यज्यू॑ ||
utá tyā́ me raúdrāv arcimántā nā́satyāv indra gūrtáye yájadhyai manuṣvád vr̥ktábarhiṣe rárāṇā mandū́ hitáprayasā vikṣú yájyū
And you, Indra, bring those two radiant Aśvins for our praise and worship. They are present like humans, for the one with prepared offerings.
The speaker calls upon Indra to bring the two Aśvins, described as radiant and glorious ('raúdrārcimantā'), for the purpose of praise and worship. These divine twins are invoked to be present with the speaker, who is offering worship ('yajadhyai') to them. The offerings are made in a manner befitting a worthy sacrificer ('manuṣvat vr̥ktabarhiṣe'), suggesting respect and proper ritual preparation.
Meter: Tristubh
- A. उत त्या मे रौद्रा अर्चिमन्ता utá tyā́ me raúdrau arcimántā (11 syllables)
- B. नासत्या इन्द्र गू्र्तये यजध्यै nā́satyau indra gūrtáye yájadhyai (11 syllables)
- C. मनुष्ष्वत् वृक्तबर्हिषे र राणा manuṣvát vr̥ktábarhiṣe rárāṇā (11 syllables)
- D. मन्दू हितप्रयसा विक्षु यज्यू mandū́ hitáprayasā vikṣú yájyū (11 syllables)
उत (utá)
and
त्या (tyā́)
those
मे (me)
to me
रौद्रा (raúdrau)
terrible, fierce (here likely meaning powerfully radiant)
अर्चिमन्ता (arcimántā)
possessing radiance, luminous
नासत्या (nā́satyau)
O Aśvins (twin gods)
इन्द्र (indra)
O Indra
गू्र्तये (gūrtáye)
for praise, for glory
यजध्यै (yájadhyai)
to worship, to offer sacrifice
मनुष्ष्वत् (manuṣvát)
like humans, in a human manner
वृक्तबर्हिषे (vr̥ktábarhiṣe)
for the one with spread offerings (grass)
र राणा (rárāṇā)
accepting, delighting
मन्दू (mandū́)
joyful, willing
हितप्रयसा (hitáprayasā)
having well-prepared offerings
विक्षु (vikṣú)
among the people, among the tribes
यज्यू (yájyū)
worshippers, sacrificers
Stanza 10.61.16
अ॒यं स्तु॒तो राजा॑ वन्दि वे॒धा अ॒पश्च॒ विप्र॑स्तरति॒ स्वसे॑तुः | स क॒क्षीव॑न्तं रेजय॒त्सो अ॒ग्निं ने॒मिं न च॒क्रमर्व॑तो रघु॒द्रु ||
ayáṁ stutó rā́jā vandi vedhā́ apáś ca vípras tarati svásetuḥ sá kakṣī́vantaṁ rejayat só agníṁ nemíṁ ná cakrám árvato raghudrú
This praised King, the ordainer, crosses the waters like a bridge. He stirred up Kakshivan and Agni, like the swift wheel of a chariot.
This verse praises a King, described as 'stutah' (praised) and 'vedhah' (ordainer). He is depicted as crossing the waters like a bridge ('svasetuh'), and his wisdom ('viprah') is highlighted. This King is said to have stirred up Kakshivan and Agni, much like a wheel propels a chariot. The verse emphasizes his dynamic and influential nature.
Meter: Tristubh
- A. अयम् स्तुतो राजा वन्दि वेधा ayám stutáḥ rā́jā vandi vedhā́ḥ (11 syllables)
- B. अपश्च च विप्र तरति स्वसेतुः apáḥ ca vípraḥ tarati svásetuḥ (11 syllables)
- C. स कक्षीवन्तम् रेजयत् स अग्निम् sá kakṣī́vantam rejayat sáḥ agním (11 syllables)
- D. नेमिम् न चक्रम् अर्वतः रघुद्रु nemím ná cakrám árvataḥ raghudrú (11 syllables)
अयम् (ayám)
this
स्तुतो (stutáḥ)
praised, celebrated
राजा (rā́jā)
king
वन्दि (vandi)
is honored, is praised
वेधा (vedhā́ḥ)
ordainer, establisher
अपश्च (apáḥ)
waters
च (ca)
and
विप्र (vípraḥ)
wise one, sage
तरति (tarati)
crosses over, traverses
स्वसेतुः (svásetuḥ)
self-made bridge
स (sá)
he
कक्षीवन्तम् (kakṣī́vantam)
Kakshivan (a sage)
रेजयत् (rejayat)
caused to shake, stimulated
स (sáḥ)
he
अग्निम् (agním)
Agni (fire god)
नेमिम् (nemím)
felly (of a wheel)
न (ná)
like, as
चक्रम् (cakrám)
wheel
अर्वतः (árvataḥ)
of the swift horse
रघुद्रु (raghudrú)
swiftly moving
Stanza 10.61.17
स द्वि॒बन्धु॑र्वैतर॒णो यष्टा॑ सब॒र्धुं धे॒नुम॒स्वं॑ दु॒हध्यै॑ | सं यन्मि॒त्रावरु॑णा वृ॒ञ्ज उ॒क्थैर्ज्येष्ठे॑भिरर्य॒मणं॒ वरू॑थैः ||
sá dvibándhur vaitaraṇó yáṣṭā sabardhúṁ dhenúm asvàṁ duhádhyai sáṁ yán mitrā́váruṇā vr̥ñjá ukthaír jyéṣṭhebhir aryamáṇaṁ várūthaiḥ
Vaitaraṇa, a kinsman and priest, shall milk the cow that has never calved. When I surround Mitra and Varuṇa with praises and Aryaman with shelters.
This verse describes a ritualistic act where Vaitaraṇa, a priest and kinsman, intends to milk a cow that has never calved ('asvam'). This act is performed in association with Mitra and Varuṇa, and involves praises ('ukthair') and shelters ('varūthaiḥ') for Aryaman. The focus is on the act of milking the extraordinary cow for sustenance and invoking divine favor.
Meter: Tristubh
- A. स द्विबन्धुः वैतरणो यष्टा sá dvibándhuḥ vaitaraṇáḥ yáṣṭā (10 syllables)
- B. सबर्धुम् धेनुम अस्वम् दुहध्यै sabardhúm dhenúm asvàm duhádhyai (11 syllables)
- C. सं यत् मित्रावरुणा वृञ्जे उक्थैः sám yát mitrā́váruṇā vr̥ñjé ukthaíḥ (11 syllables)
- D. ज्येष्ठेभिः अरिमणम् वरूथैः jyéṣṭhebhiḥ aryamáṇam várūthaiḥ (11 syllables)
स (sá)
he
द्विबन्धुः (dvibándhuḥ)
of double kinship, closely related
वैतरणो (vaitaraṇáḥ)
Vaitaraṇa (a priestly figure)
यष्टा (yáṣṭā)
sacrificer, one who performs rites
सबर्धुम् (sabardhúm)
Sabardhu (a name, possibly of the cow)
धेनुम (dhenúm)
cow
अस्वम् (asvàm)
childless, without a calf
दुहध्यै (duhádhyai)
to milk
सं (sám)
together, with
यत् (yát)
when
मित्रावरुणा (mitrā́váruṇā)
Mitra and Varuṇa (divine pair)
वृञ्जे (vr̥ñjé)
I surround, I encompass
उक्थैः (ukthaíḥ)
with hymns, with praises
ज्येष्ठेभिः (jyéṣṭhebhiḥ)
with the greatest, with the best
अरिमणम् (aryamáṇam)
Aryaman (a deity)
वरूथैः (várūthaiḥ)
with shelters, with protection
Stanza 10.61.18
तद्ब॑न्धुः सू॒रिर्दि॒वि ते॑ धियं॒धा नाभा॒नेदि॑ष्ठो रपति॒ प्र वेन॑न् | सा नो॒ नाभिः॑ पर॒मास्य वा॑ घा॒हं तत्प॒श्चा क॑ति॒थश्चि॑दास ||
tádbandhuḥ sūrír diví te dhiyaṁdhā́ nā́bhānédiṣṭho rapati prá vénan sā́ no nā́bhiḥ paramā́syá vā ghāháṁ tát paścā́ katitháś cid āsa
Their kinsman, the prince in heaven, the closest, speaks kindly. This is our highest bond; I am his offspring. How many others came before?
This verse speaks of a kinsman ('tadbandhuh') and a prince ('surih') in heaven who, with thoughtful intention ('dhiyamdhah'), is the closest relative ('nabhanedisthah'). He speaks in a kindly manner ('rapatipra venan'), indicating his relationship and presence. The verse asserts that this connection is the highest bond ('paramā nābhih'), and the speaker identifies as his offspring, questioning how many others came before.
Meter: Tristubh
- A. तद्बन्धुः सूरिः दिवि ते धियंधा tádbandhuḥ sūríḥ diví te dhiyaṃdhā́ḥ (11 syllables)
- B. नाभानेदिष्ठः रपति प्र वेनन् nā́bhānédiṣṭhaḥ rapati prá vénan (11 syllables)
- C. सा नः नाभिः परमा अस्य वा घा sā́ naḥ nā́bhiḥ paramā́ asyá vā gha (11 syllables)
- D. अहम् तत् पशचा कतिथः चिद् आस ahám tát paścā́ katitháḥ cit āsa (11 syllables)
तद्बन्धुः (tádbandhuḥ)
kinsman of that
सूरिः (sūríḥ)
prince, leader
दिवि (diví)
in heaven
ते (te)
to you
धियंधा (dhiyaṃdhā́ḥ)
thought-possessing, thoughtful
नाभानेदिष्ठः (nā́bhānédiṣṭhaḥ)
closest kinsman
रपति (rapati)
speaks, moves
प्र (prá)
forth, onward
वेनन् (vénan)
desiring, loving
सा (sā́)
she, this
नः (naḥ)
our
नाभिः (nā́bhiḥ)
bond, kinship
परमा (paramā́)
highest, supreme
अस्य (asyá)
his
वा (vā)
or
घा (gha)
indeed
अहम् (ahám)
I
तत् (tát)
that
पशचा (paścā́)
after
कतिथः (katitháḥ)
how many
चिद् (cit)
even
आस (āsa)
was, existed
Stanza 10.61.19
इ॒यं मे॒ नाभि॑रि॒ह मे॑ स॒धस्थ॑मि॒मे मे॑ दे॒वा अ॒यम॑स्मि॒ सर्वः॑ | द्वि॒जा अह॑ प्रथम॒जा ऋ॒तस्ये॒दं धे॒नुर॑दुह॒ज्जाय॑माना ||
iyám me nā́bhir ihá me sadhástham imé me devā́ ayám asmi sárvaḥ dvijā́ áha prathamajā́ r̥tásyedáṁ dhenúr aduhaj jā́yamānā
This is my kinship, here is my dwelling. These are my gods; I am complete. I am twice-born, the first-born of order. This entity milked the cow as it was being born.
The speaker declares their kinship ('nābhih') and their place of dwelling ('sadhastam') as being present. They identify their gods and affirm their own complete existence ('sarvah'). The speaker then states they are twice-born ('dvijāh') and the first-born of order ('rtasya prathamajāh'), and that this entity ('idam') has milked the cow ('dhenuh') as it was being born, signifying a primordial creation and sustenance.
Meter: Tristubh
- A. इयम् मे नाभिः इह मे सधस्थम् iyám me nā́bhiḥ ihá me sadhástham (11 syllables)
- B. इमे मे देवाः अयम् अस्मि सर्वः imé me devā́ḥ ayám asmi sárvaḥ (11 syllables)
- C. द्विजाः अह प्रथमजाः ऋतस्य dvijā́ḥ áha prathamajā́ḥ r̥tásya (11 syllables)
- D. इदम् धेनुः अदुहत् जायमाना idám dhenúḥ aduhat jā́yamānā (11 syllables)
इयम् (iyám)
this
मे (me)
my
नाभिः (nā́bhiḥ)
kinship, relationship
इह (ihá)
here
मे (me)
my
सधस्थम् (sadhástham)
dwelling place, seat together
इमे (imé)
these
मे (me)
my
देवाः (devā́ḥ)
gods
अयम् (ayám)
this
अस्मि (asmi)
I am
सर्वः (sárvaḥ)
all, complete
द्विजाः (dvijā́ḥ)
twice-born (initiated)
अह (áha)
indeed
प्रथमजाः (prathamajā́ḥ)
first-born
ऋतस्य (r̥tásya)
of the cosmic order
इदम् (idám)
this
धेनुः (dhenúḥ)
cow
अदुहत् (aduhat)
milked
जायमाना (jā́yamānā)
while being born
Stanza 10.61.20
अधा॑सु म॒न्द्रो अ॑र॒तिर्वि॒भावाव॑ स्यति द्विवर्त॒निर्व॑ने॒षाट् | ऊ॒र्ध्वा यच्छ्रेणि॒र्न शिशु॒र्दन्म॒क्षू स्थि॒रं शे॑वृ॒धं सू॑त मा॒ता ||
ádhāsu mandró aratír vibhā́vā́va syati dvivartanír vaneṣā́ṭ ūrdhvā́ yác chréṇir ná śíśur dán makṣū́ sthiráṁ śevr̥dháṁ sūta mātā́
The friendly, radiant messenger moves on two paths, lord of fuel. Like a line, the child springs up; the mother bore him strongly.
This verse describes a benevolent deity ('mandrah'), a radiant messenger ('vibhava'), who moves on two paths and is the lord of fuel. The verse uses the metaphor of a line and a 'babe' ('shishu') that springs up erectly. This event is facilitated by the mother ('mata'), who has borne him strongly, suggesting a divine birth or manifestation.
Meter: Tristubh
- A. अधा आसु मन्द्रो अरतिः विभावा ádha āsu mandráḥ aratíḥ vibhā́vā (11 syllables)
- B. अव स्यति द्विवर्तनिः वनेषाट् áva syati dvivartaníḥ vaneṣā́ṭ (11 syllables)
- C. ऊर्ध्वा यत् श्रेणिः न शिशुः दन् ūrdhvā́ yát śréṇiḥ ná śíśuḥ dán (11 syllables)
- D. मक्षू स्थिरम् शेवृधम् सूत माता makṣú + sthirám śevr̥dhám sūta mātā́ (11 syllables)
अधा (ádha)
then
आसु (āsu)
among these
मन्द्रो (mandráḥ)
friendly, joyous
अरतिः (aratíḥ)
messenger, envoy
विभावा (vibhā́vā)
radiant, shining
अव (áva)
down
स्यति (syati)
moves, flows
द्विवर्तनिः (dvivartaníḥ)
moving on two paths
वनेषाट् (vaneṣā́ṭ)
lord of fuel
ऊर्ध्वा (ūrdhvā́)
upright, erect
यत् (yát)
when
श्रेणिः (śréṇiḥ)
line, row
न (ná)
like, as
शिशुः (śíśuḥ)
child, babe
दन् (dán)
of the house, of the home
मक्षू (makṣú +)
swiftly
स्थिरम् (sthirám)
firmly, strongly
शेवृधम् (śevr̥dhám)
increasing, prosperous
सूत (sūta)
bore, brought forth
माता (mātā́)
mother
Stanza 10.61.21
अधा॒ गाव॒ उप॑मातिं क॒नाया॒ अनु॑ श्वा॒न्तस्य॒ कस्य॑ चि॒त्परे॑युः | श्रु॒धि त्वं सु॑द्रविणो न॒स्त्वं या॑ळाश्व॒घ्नस्य॑ वावृधे सू॒नृता॑भिः ||
ádhā gā́va úpamātiṁ kanā́yā ánu śvāntásya kásya cit páreyuḥ śrudhí tváṁ sudraviṇo nas tváṁ yāḷ āśvaghnásya vāvr̥dhe sūnŕ̥tābhiḥ
Then the cows went to please the maiden, for the sake of everyone. Hear us, O wealthy one; perform our rite. You have grown mighty through Āśvaghnasya and hymns.
This verse describes cows ('gāvaḥ') moving to please a maiden ('kanāyāh'). This action is for the well-being of everyone ('śvantasya kasyacit'). The speaker invokes a wealthy deity ('sudravinah'), asking for their favor in performing a ritual ('yāṭ'). The verse concludes by mentioning the growth in power ('vavrdhe') due to the virtues of Āśvaghnasya and hymns ('sunŕ̥tābhiḥ').
Meter: Tristubh
- A. अधा गाव उपमातिम् कनाया ádha + gā́vaḥ úpamātim kanā́yāḥ (11 syllables)
- B. अनु श्वान्तस्य कस्य चित् परे ईयुः ánu śvāntásya kásya cit párā īyuḥ (11 syllables)
- C. श्रुधि त्वं सुद्रविणो नः त्वं याळा śrudhí tvám sudraviṇaḥ naḥ tvám yāṭ (11 syllables)
- D. आश्वघ्नस्य वावृधे सूनृताभिः āśvaghnásya vāvr̥dhe sūnŕ̥tābhiḥ (11 syllables)
अधा (ádha +)
then
गाव (gā́vaḥ)
cows
उपमातिम् (úpamātim)
pleasing, delighting
कनाया (kanā́yāḥ)
of the maiden
अनु (ánu)
following, for the sake of
श्वान्तस्य (śvāntásya)
of the well-being, of the good
कस्य (kásya)
of anyone
चित् (cit)
any
परे (párā)
away, forth
ईयुः (īyuḥ)
they went
श्रुधि (śrudhí)
hear!
त्वं (tvám)
you
सुद्रविणो (sudraviṇaḥ)
O wealthy one
नः (naḥ)
our
त्वं (tvám)
you
याळा (yāṭ)
may perform, may offer
आश्वघ्नस्य (āśvaghnásya)
of Āśvaghnasya (a deity or hero)
वावृधे (vāvr̥dhe)
you have grown
सूनृताभिः (sūnŕ̥tābhiḥ)
with hymns, with auspicious words
Stanza 10.61.22
अध॒ त्वमि॑न्द्र वि॒द्ध्य१॒॑स्मान्म॒हो रा॒ये नृ॑पते॒ वज्र॑बाहुः | रक्षा॑ च नो म॒घोनः॑ पा॒हि सू॒रीन॑ने॒हस॑स्ते हरिवो अ॒भिष्टौ॑ ||
ádha tvám indra viddhy àsmā́n mahó rāyé nr̥pate vájrabāhuḥ rákṣā ca no maghónaḥ pāhí sūrī́n anehásas te harivo abhíṣṭau
And you, Indra, King with thunderbolt arm, know us for great wealth. Protect our wealthy nobles and guard our leaders, unharmed in your presence.
The speaker addresses Indra, the king with a thunderbolt weapon ('vajrabāhuḥ'), asking him to recognize them ('viddhy asmān') for great wealth ('mahó rāyé'). The speaker also implores Indra to protect ('rakṣa') and guard ('pāhi') their wealthy nobles ('maghonaḥ') and their leaders ('sūrīn'), ensuring they remain unharmed ('anehasaḥ') in his presence ('te abhishṭau').
Meter: Tristubh
- A. अध त्वमि इन्द्र विद्ध्य अस्मान ádha tvám indra viddhí asmā́n (11 syllables)
- B. महो राय नृपते वज्रबाहुः maháḥ rāyé nr̥pate vájrabāhuḥ (11 syllables)
- C. रक्षा च नः मघोनः पाहि सूरीन् rákṣa + ca naḥ maghónaḥ pāhí sūrī́n (11 syllables)
- D. अनेहसस्ते ते हरिवो अभिष्टौ anehásaḥ te harivaḥ abhíṣṭau (11 syllables)
अध (ádha)
and
त्वमि (tvám)
you
इन्द्र (indra)
O Indra
विद्ध्य (viddhí)
know, perceive!
अस्मान (asmā́n)
us
महो (maháḥ)
great
राय (rāyé)
for wealth, for riches
नृपते (nr̥pate)
O Lord of men
वज्रबाहुः (vájrabāhuḥ)
having thunderbolt-like arms
रक्षा (rákṣa +)
protect!
च (ca)
and
नः (naḥ)
our
मघोनः (maghónaḥ)
wealthy ones, nobles
पाहि (pāhí)
protect!
सूरीन् (sūrī́n)
leaders, princes
अनेहसस्ते (anehásaḥ)
harmless, uninjured
ते (te)
your
हरिवो (harivaḥ)
O Hari-possessor (Indra)
अभिष्टौ (abhíṣṭau)
in close proximity, in presence
Stanza 10.61.23
अध॒ यद्रा॑जाना॒ गवि॑ष्टौ॒ सर॑त्सर॒ण्युः का॒रवे॑ जर॒ण्युः | विप्रः॒ प्रेष्ठः॒ स ह्ये॑षां ब॒भूव॒ परा॑ च॒ वक्ष॑दु॒त प॑र्षदेनान् ||
ádha yád rājānā gáviṣṭau sárat saraṇyúḥ kāráve jaraṇyúḥ vípraḥ préṣṭhaḥ sá hy èṣām babhū́va párā ca vákṣad utá parṣad enān
When the pair of Kings move for acquisition, swift and pleasing the singer, I am their dearest sage. Lead them away and deliver them safely.
The speaker addresses the divine 'Pair of Kings' ('rājānā'), urging them to move ('sarat') for acquisition ('gavishtau'). They are described as swift ('saranyuh') and eager to please the singer ('karave jaranyuh'). The speaker claims to be their most beloved sage ('preṣṭhaḥ vipraḥ') and requests that the Kings lead them away ('parā vakṣat') and deliver them safely ('parṣat enān').
Meter: Tristubh
- A. अध यद्रा राजाना गविष्टौ ádha yát rājānā gáviṣṭau (9 syllables)
- B. सरत् सरण्युः कारवे जरण्युः sárat saraṇyúḥ kāráve jaraṇyúḥ (11 syllables)
- C. विप्रः प्रेष्ठः स ह्ये एषां बभूव vípraḥ préṣṭhaḥ sá hí eṣām babhū́va (11 syllables)
- D. परा च वक्षदु उत पर्षदे एनान् párā ca vákṣat utá parṣat enān (11 syllables)
अध (ádha)
and
यद्रा (yát)
when
राजाना (rājānā)
O two Kings
गविष्टौ (gáviṣṭau)
in seeking, in quest
सरत् (sárat)
moving, flowing
सरण्युः (saraṇyúḥ)
swift, moving readily
कारवे (kāráve)
to the singer
जरण्युः (jaraṇyúḥ)
eager, desirous
विप्रः (vípraḥ)
sage, poet
प्रेष्ठः (préṣṭhaḥ)
most beloved, dearest
स (sá)
he
ह्ये (hí)
indeed
एषां (eṣām)
of them
बभूव (babhū́va)
became
परा (párā)
away
च (ca)
and
वक्षदु (vákṣat)
may lead
उत (utá)
and
पर्षदे (parṣat)
may deliver
एनान् (enān)
them
Stanza 10.61.24
अधा॒ न्व॑स्य॒ जेन्य॑स्य पु॒ष्टौ वृथा॒ रेभ॑न्त ईमहे॒ तदू॒ नु | स॒र॒ण्युर॑स्य सू॒नुरश्वो॒ विप्र॑श्चासि॒ श्रव॑सश्च सा॒तौ ||
ádhā nv àsya jényasya puṣṭaú vŕ̥thā rébhanta īmahe tád ū nú saraṇyúr asya sūnúr áśvo vípraś cāsi śrávasaś ca sātaú
May his son be swift, and his horse fast, and he a sage, for the support of this noble one. May I be the priest to win glory.
The speaker implores the deity to be a swift son ('sunuh') and a fast horse ('ashvah'), along with being a sage ('viprah'), for the support ('pushtau') of this noble person ('jenyasya'). The speaker wishes to be the priest ('asi') who wins glory ('shravasah') in this endeavor, implying a desire for divine assistance in achieving success and renown.
Meter: Tristubh
- A. अधा नु अस्य जेन्यस्य पुष्टौ ádha + nú asya jényasya puṣṭaú (11 syllables)
- B. वृथा रेभन्त ईमहे तदू नु नु vŕ̥thā rébhantaḥ īmahe tát u + nú (11 syllables)
- C. सरण्युर अस्य सूनुर अश्वो saraṇyúḥ asya sūnúḥ áśvaḥ (9 syllables)
- D. विप्रश्चासि च असि श्रव च सातो vípraḥ ca asi śrávasaḥ ca sātaú (11 syllables)
अधा (ádha +)
then, now
नु (nú)
indeed
अस्य (asya)
his
जेन्यस्य (jényasya)
of the noble, of the excellent
पुष्टौ (puṣṭaú)
in support, in nourishment
वृथा (vŕ̥thā)
in vain, fruitlessly (here implies easily or without effort)
रेभन्त (rébhantaḥ)
singing, praising
ईमहे (īmahe)
we ask, we implore
तदू (tát)
that
नु (u +)
and
नु (nú)
indeed
सरण्युर (saraṇyúḥ)
swift, impetuous
अस्य (asya)
his
सूनुर (sūnúḥ)
son
अश्वो (áśvaḥ)
horse
विप्रश्चासि (vípraḥ)
sage, poet
च (ca)
and
असि (asi)
you are
श्रव (śrávasaḥ)
of glory, of fame
च (ca)
and
सातो (sātaú)
in obtaining, in winning
Stanza 10.61.25
यु॒वोर्यदि॑ स॒ख्याया॒स्मे शर्धा॑य॒ स्तोमं॑ जुजु॒षे नम॑स्वान् | वि॒श्वत्र॒ यस्मि॒न्ना गिरः॑ समी॒चीः पू॒र्वीव॑ गा॒तुर्दाश॑त्सू॒नृता॑यै ||
yuvór yádi sakhyā́yāsmé śárdhāya stómaṁ jujuṣé námasvān viśvátra yásminn ā́ gíraḥ samīcī́ḥ pūrvī́va gātúr dā́śat sūnŕ̥tāyai
If for our strength you accept our praise and worship for friendship, then the well-suited hymns will be a path to virtue for all.
This verse expresses a desire for friendship ('sakhyāya') with the divine twin Aśvins ('yuvoh'). The speaker offers praise ('stomam') and worship ('namasvan') for their strength ('śardhāya'). The verse suggests that if the praise is accepted ('jujushe'), the hymns ('giraḥ') will be well-suited ('samīcīḥ') and will lead to virtue ('sunŕ̥tāyai'), acting as a path ('gātuḥ') for everyone.
Meter: Tristubh
- A. युवोर्यदि यदि सख्यायास्मे अस्मे yuvóḥ yádi sakhyā́ya asmé (11 syllables)
- B. शर्धाय स्तोमम् जुजुषे नमस्वान śárdhāya stómam jujuṣé námasvān (11 syllables)
- C. विश्वत्र यस्मिन् आ गिरः समीचीः viśvátra yásmin ā́ gíraḥ samīcī́ḥ (11 syllables)
- D. पूर्वीं इव गातुः दाशत् सूनृतायै pūrvī́ iva gātúḥ dā́śat sūnŕ̥tāyai (11 syllables)
युवोर्यदि (yuvóḥ)
of you two
यदि (yádi)
if
सख्यायास्मे (sakhyā́ya)
for friendship
अस्मे (asmé)
for us
शर्धाय (śárdhāya)
for strength, for power
स्तोमम् (stómam)
praise, hymn
जुजुषे (jujuṣé)
accepted, pleased
नमस्वान (námasvān)
with reverence, with homage
विश्वत्र (viśvátra)
everywhere, in all
यस्मिन् (yásmin)
in which
आ (ā́)
to
गिरः (gíraḥ)
hymns, songs
समीचीः (samīcī́ḥ)
well-suited, harmonious
पूर्वीं (pūrvī́)
many, ancient
इव (iva)
like
गातुः (gātúḥ)
path, way
दाशत् (dā́śat)
gave, offered
सूनृतायै (sūnŕ̥tāyai)
for virtue, for good fortune
Stanza 10.61.26
स गृ॑णा॒नो अ॒द्भिर्दे॒ववा॒निति॑ सु॒बन्धु॒र्नम॑सा सू॒क्तैः | वर्ध॑दु॒क्थैर्वचो॑भि॒रा हि नू॒नं व्यध्वै॑ति॒ पय॑स उ॒स्रिया॑याः ||
sá gr̥ṇānó adbhír devávān íti subándhur námasā sūktaíḥ várdhad ukthaír vácobhir ā́ hí nūnáṁ vy ádhvaiti páyasa usríyāyāḥ
Glorified with waters and hymns, the noble Agni, attended by gods, should increase our offerings. Now the path is open for sustenance from the cow.
This verse describes Agni, the divine fire, being glorified with waters, hymns, and reverence. He is presented as being of noble birth ('subandhuh') and divinely attended. Agni is invoked to increase ('vardhad') offerings and praises, suggesting that the path ('adhva') for sustenance ('payasah') from the sacred cow ('usrīyāyāḥ') is now open.
Meter: Tristubh
- A. स गृणानो अद्भिः देववान sá gr̥ṇānáḥ adbhíḥ devávān (9 syllables)
- B. इति सुबन्धुः नमसा सूक्तैः íti subándhuḥ námasā sūktaíḥ (11 syllables)
- C. वर्धदु उक्थैः वचोभिः आ हि नून्नं várdhat ukthaíḥ vácobhiḥ ā́ hí nūnám (11 syllables)
- D. वि अध्वै एति पयस उसरियायाः ví ádhvā eti páyasaḥ usríyāyāḥ (11 syllables)
स (sá)
he
गृणानो (gr̥ṇānáḥ)
glorified, praised
अद्भिः (adbhíḥ)
with waters
देववान (devávān)
attended by gods
इति (íti)
thus
सुबन्धुः (subándhuḥ)
well-related, noble
नमसा (námasā)
with reverence
सूक्तैः (sūktaíḥ)
with hymns
वर्धदु (várdhat)
may increase, may grow
उक्थैः (ukthaíḥ)
with praises
वचोभिः (vácobhiḥ)
with words
आ (ā́)
to
हि (hí)
indeed
नून्नं (nūnám)
now
वि (ví)
apart, open
अध्वै (ádhvā)
path, way
एति (eti)
goes, proceeds
पयस (páyasaḥ)
from the milk
उसरियायाः (usríyāyāḥ)
of the cow
Stanza 10.61.27
त ऊ॒ षु णो॑ म॒हो य॑जत्रा भू॒त दे॑वास ऊ॒तये॑ स॒जोषाः॑ | ये वाजाँ॒ अन॑यता वि॒यन्तो॒ ये स्था नि॑चे॒तारो॒ अमू॑राः ||
tá ū ṣú ṇo mahó yajatrā bhūtá devāsa ūtáye sajóṣāḥ yé vā́jām̐ ánayatā viyánto yé sthā́ nicetā́ro ámūrāḥ
Then, O worthy gods, be present for our protection, acting in unison. You who traveled various paths and brought strength, you are unerring perceivers, unblemished.
The speaker calls upon the gods ('devāsaḥ') who are worthy of worship ('yajatrāḥ') to be present ('bhūtā') for protection ('ūtaye'), acting in unison ('sajoṣāḥ'). These gods are described as having traveled on various paths ('viyantaḥ') and brought vigor ('vājān') and sustenance. They are also identified as unerring perceivers ('nicetāroḥ') and are unblemished ('amūrāḥ').
Meter:
- A. त ऊ षु णो महो यजत्रा té u + sú naḥ maháḥ yajatrāḥ (9 syllables)
- B. भूत देवास ऊतये सजोषाः bhūtá devāsaḥ ūtáye sajóṣāḥ (11 syllables)
- C. ये वाजाँ अनयता viyanta yé vā́jān ánayata + viyántaḥ (10 syllables)
- D. ये निचेतारो अमूर yé sthá + nicetā́raḥ ámūrāḥ (9 syllables)
त (té)
they
ऊ (u +)
and
षु (sú)
indeed
णो (naḥ)
for us
महो (maháḥ)
great
यजत्रा (yajatrāḥ)
worthy of worship
भूत (bhūtá)
be!
देवास (devāsaḥ)
O gods
ऊतये (ūtáye)
for protection
सजोषाः (sajóṣāḥ)
acting in unison, of one mind
ये (yé)
who
वाजाँ (vā́jān)
strength, vigor
अनयता (ánayata +)
you brought
viyanta (viyántaḥ)
traveling, going
ये (yé)
who
(sthá +)
निचेतारो (nicetā́raḥ)
unerring perceivers
अमूर (ámūrāḥ)
unblemished, pure