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Stanza 6.39.1
म॒न्द्रस्य॑ क॒वेर्दि॒व्यस्य॒ वह्ने॒र्विप्र॑मन्मनो वच॒नस्य॒ मध्वः॑ | अपा॑ न॒स्तस्य॑ सच॒नस्य॑ दे॒वेषो॑ युवस्व गृण॒ते गोअ॑ग्राः ||
mandrásya kavér divyásya váhner vípramanmano vacanásya mádhvaḥ ápā nas tásya sacanásya devéṣo yuvasva gr̥ṇaté góagrāḥ
O divine, charming, celestial, wise, and priestly being, you who are the source of eloquent wisdom and sweet essence, have you drunk of this? O god, for the singer who praises you, provide sustenance, leading with abundance.
This stanza is an invocation to the divine, likely Soma or Indra, who is described with epithets like "charming," "celestial," "wise," and "priest." The poet addresses this deity, acknowledging its power and asking it to bestow nourishment and sustenance ("food with milk") upon the worshipper who praises and offers hymns. The imagery suggests a divine being that provides abundance.
Meter: Tristubh
- A. म॒न्द्रस्य॑ क॒वेर्दि व्यस्य॑ वह्ने mandrásya kavéḥ divyásya váhneḥ (11 syllables)
- B. विप्र॑मन्मनो वचनस्य॑ मध्वः॑ vípramanmanaḥ vacanásya mádhvaḥ (11 syllables)
- C. अपा॑ नः तस्य॑ सच॒नस्य॑ दे॒ ápāḥ naḥ tásya sacanásya deva (11 syllables)
- D. षो युवस्व॑ गृण॒ते गोअ॑ग्राः íṣaḥ yuvasva gr̥ṇaté góagrāḥ (11 syllables)
म॒न्द्रस्य॑ (mandrásya)
charming, delightful
क॒वेर्दि (kavéḥ)
of the wise one, poet
व्यस्य॑ (divyásya)
celestial, divine
वह्ने (váhneḥ)
of the carrier, bearer
विप्र॑मन्मनो (vípramanmanaḥ)
of inspired thought, eloquent
वचनस्य॑ (vacanásya)
of speech, utterance
मध्वः॑ (mádhvaḥ)
of sweetness, honey, mead
अपा॑ (ápāḥ)
you have drunk
नः (naḥ)
us
तस्य॑ (tásya)
of that
सच॒नस्य॑ (sacanásya)
of companionship, attendance
दे॒ (deva)
O god
षो (íṣaḥ)
food, sustenance, abundance
युवस्व॑ (yuvasva)
provide, bestow
गृण॒ते (gr̥ṇaté)
for the one who praises
गोअ॑ग्राः (góagrāḥ)
leading with cows, abundant
Stanza 6.39.2
अ॒यमु॑शा॒नः पर्यद्रि॑मु॒स्रा ऋ॒तधी॑तिभिर्ऋत॒युग्यु॑जा॒नः | रु॒जदरु॑ग्णं॒ वि व॒लस्य॒ सानुं॑ प॒णीँर्वचो॑भिर॒भि यो॑ध॒दिन्द्रः॑ ||
ayám uśānáḥ páry ádrim usrā́ r̥tádhītibhir r̥tayúg yujānáḥ rujád árugṇaṁ ví valásya sā́num paṇī́m̐r vácobhir abhí yodhad índraḥ
This one, desiring (cows), rushed against the mountain, together with those who pursue the cosmic order through divine will. He broke the unbreakable ridge of Vala. Indra, with his words, fought against the Paṇis.
This stanza describes Indra's powerful actions, particularly his fight against Vala, a figure associated with darkness and confinement, and the Paṇis, who are often depicted as avaricious beings hoarding wealth (cows). Indra, driven by righteous intent and accompanied by skilled companions, is portrayed as breaking through obstacles ("the mountain," "the unbroken ridge") and conquering his enemies with his words and might, thereby releasing that which was held captive.
Meter: Tristubh
- A. अ॒यमु॑शा॒नः अ॒यमु॑शा॒नः प॒र्यद्रि॑मु॒स्रा द्रिमु॒स्रा मु॒स्रा ayám uśānáḥ pári ádrim usrā́ḥ (11 syllables)
- B. ऋ॒तधी॑तिभिर् ऋत॒युग्यु॑जा॒नः युजा॒नः r̥tádhītibhiḥ r̥tayúk yujānáḥ (11 syllables)
- C. रु॒जद रु॒ग्णं वि वलस्य॑ सानुं॑ ruját árugṇam ví valásya sā́num (11 syllables)
- D. प॒णीँ वच॒ोभिर अभि यो॒ध॒दिन्द्रः॑ दिन्द्रः॑ paṇī́n vácobhiḥ abhí yodhat índraḥ (11 syllables)
अ॒यमु॑शा॒नः (ayám)
this one
अ॒यमु॑शा॒नः (uśānáḥ)
desiring, wishing
प॒र्यद्रि॑मु॒स्रा (pári)
around, about
द्रिमु॒स्रा (ádrim)
the mountain
मु॒स्रा (usrā́ḥ)
rays of light, dawn-like entities, perhaps referring to the cows
ऋ॒तधी॑तिभिर् (r̥tádhītibhiḥ)
with those who uphold the cosmic order
ऋत॒युग्यु॑जा॒नः (r̥tayúk)
yoked to the cosmic order, in harmony with it
युजा॒नः (yujānáḥ)
joining, yoking
रु॒जद (ruját)
he broke
रु॒ग्णं (árugṇam)
unbroken
वि (ví)
apart, asunder
वलस्य॑ (valásya)
of Vala (a name, possibly a cosmic enclosure)
सानुं॑ (sā́num)
peak, summit
प॒णीँ (paṇī́n)
the Paṇis (demonic beings, misers)
वच॒ोभिर (vácobhiḥ)
with words, speeches
अभि (abhí)
against, towards
यो॒ध॒दिन्द्रः॑ (yodhat)
may fight, fight
दिन्द्रः॑ (índraḥ)
Indra (the chief deity)
Stanza 6.39.3
अ॒यं द्यो॑तयद॒द्युतो॒ व्य१॒॑क्तून्दो॒षा वस्तोः॑ श॒रद॒ इन्दु॑रिन्द्र | इ॒मं के॒तुम॑दधु॒र्नू चि॒दह्नां॒ शुचि॑जन्मन उ॒षस॑श्चकार ||
ayáṁ dyotayad adyúto vy àktū́n doṣā́ vástoḥ śaráda índur indra imáṁ ketúm adadhur nū́ cid áhnāṁ śúcijanmana uṣásaś cakāra
This Indu (Soma) illuminated the dark nights, and throughout the seasons, at evening and at dawn. He established this one as the bright banner of the days. He made the dawns shine brightly.
The "Indu" (Soma, or a personification of light/vigour) is personified as a luminous entity that illuminates the darkness of night and brings forth the dawn. This luminous force is described as having been established as a bright sign of the days, and it is responsible for the radiant appearance of the mornings. It is presented as a powerful agent of light and renewal, associated with the deity Indra.
Meter: Tristubh
- A. अ॒यं द्यो॒त॒य द्युतो॒ व्य१॒॑ क्तू॒न्दो॒षा ayám dyotayat adyútaḥ ví aktū́n (11 syllables)
- B. दो॒षा वस्तोः॑ श॒रद॒ इन्दु॑ इन्द्र doṣā́ vástoḥ śarádaḥ índuḥ indra (11 syllables)
- C. इ॒मं के॒तुम अदधु॒ अह्नां॑ imám ketúm adadhuḥ nú + cit áhnām (11 syllables)
- D. शुचि॑जन्मन उ॒षस॑श्चकार चकार śúcijanmanaḥ uṣásaḥ cakāra (11 syllables)
अ॒यं (ayám)
this one
द्यो॒त॒य (dyotayat)
he illuminated, made shine
द्युतो॒ (adyútaḥ)
dark, not shining
व्य१॒॑ (ví)
apart, in different directions
क्तू॒न्दो॒षा (aktū́n)
nights, darkness
दो॒षा (doṣā́)
at night, in the evening
वस्तोः॑ (vástoḥ)
at dawn, in the morning
श॒रद॒ (śarádaḥ)
of the seasons, years
इन्दु॑ (índuḥ)
Indu (Soma, drop of juice, light)
इन्द्र (indra)
O Indra
इ॒मं (imám)
this
के॒तुम (ketúm)
banner, sign, ensign
अदधु॒ (adadhuḥ)
they placed, established
(nú +)
(cit)
अह्नां॑ (áhnām)
of the days
शुचि॑जन्मन (śúcijanmanaḥ)
of pure birth, of bright origin
उ॒षस॑श्चकार (uṣásaḥ)
of the dawns
चकार (cakāra)
he made
Stanza 6.39.4
अ॒यं रो॑चयद॒रुचो॑ रुचा॒नो॒३॒॑ऽयं वा॑सय॒द्व्यृ१॒॑तेन॑ पू॒र्वीः | अ॒यमी॑यत ऋत॒युग्भि॒रश्वैः॑ स्व॒र्विदा॒ नाभि॑ना चर्षणि॒प्राः ||
ayáṁ rocayad arúco rucānò 'yáṁ vāsayad vy r̥̀téna pūrvī́ḥ ayám īyata r̥tayúgbhir áśvaiḥ svarvídā nā́bhinā carṣaṇiprā́ḥ
This one made shine the non-shining (worlds) and the darkness. And by the cosmic order, he illuminated the vast dawns. This one moves with horses yoked by the cosmic order, bringing abundance to people through the central point (of light/influence).
This stanza continues the theme of light and movement. The divine entity (likely "Indu" or a similar force) causes the dark, non-luminous realms to shine, and by adhering to the cosmic order (r̥tá), it illuminates the vast expanse of the dawns. This entity moves with speed, propelled by horses yoked in accordance with cosmic law, and through its central essence, it brings light and satisfaction to humankind.
Meter: Tristubh
- A. अ॒यमी॑यत रो॒चयद॒ रुचो॑ रु॒चा॒नो॒३॒॑ ayám rocayat arúcaḥ rucānáḥ (11 syllables)
- B. अ॒यमी॑यत वा॒स॒य॒ वि र्तेन॑ पू॒र्वीः ayám vāsayat ví r̥téna pūrvī́ḥ (11 syllables)
- C. अ॒यमी॑यत ईयते ऋ॒त॒युग्भि॒रश्वैः॑ श्वैः॑ ayám īyate r̥tayúgbhiḥ áśvaiḥ (11 syllables)
- D. स्व॒र्विदा॒ नाभि॑ना चर्षणि॒प्राः svarvídā nā́bhinā carṣaṇiprā́ḥ (11 syllables)
अ॒यमी॑यत (ayám)
this one
रो॒चयद॒ (rocayat)
he made shine, caused to glow
रुचो॑ (arúcaḥ)
not shining, dark
रु॒चा॒नो॒३॒॑ (rucānáḥ)
shining, glowing
अ॒यमी॑यत (ayám)
this one
वा॒स॒य॒ (vāsayat)
he made to dwell, illuminated
वि (ví)
apart, widely
र्तेन॑ (r̥téna)
by the cosmic order, by truth
पू॒र्वीः (pūrvī́ḥ)
many, extensive, vast
अ॒यमी॑यत (ayám)
this one
ईयते (īyate)
he moves, goes
ऋ॒त॒युग्भि॒रश्वैः॑ (r̥tayúgbhiḥ)
yoked by the cosmic order
श्वैः॑ (áśvaiḥ)
with horses
स्व॒र्विदा॒ (svarvídā)
knowing the sun, obtaining sunlight
नाभि॑ना (nā́bhinā)
by the nave, central point
चर्षणि॒प्राः (carṣaṇiprā́ḥ)
filling people, satisfying humankind
Stanza 6.39.5
नू गृ॑णा॒नो गृ॑ण॒ते प्र॑त्न राज॒न्निषः॑ पिन्व वसु॒देया॑य पू॒र्वीः | अ॒प ओष॑धीरवि॒षा वना॑नि॒ गा अर्व॑तो॒ नॄनृ॒चसे॑ रिरीहि ||
nū́ gr̥ṇānó gr̥ṇaté pratna rājann íṣaḥ pinva vasudéyāya pūrvī́ḥ apá óṣadhīr aviṣā́ vánāni gā́ árvato nr̥ŕ̥n r̥cáse rirīhi
Now, praised one, O ancient King! Nourish the praiser with abundant provisions for the bestowal of wealth. Release waters, herbs without poison, forests, cows, steeds, and men for him who lauds you.
The worshipper, now praised by the divine King, makes a plea for abundance. The prayer is for the divine to nourish and provide generously, specifically asking for waters, harmless herbs, forests, cattle, steeds, and men. These are requested for the purpose of bestowing wealth and to facilitate the act of praise and adoration towards the divine.
Meter: Tristubh
- A. नू गृ॒णा॒नो गृ॒ण॒ते प्र॑त्न राज॒न्निषः॑ nú + gr̥ṇānáḥ gr̥ṇaté pratna rājan (11 syllables)
- B. इषः॑ पि॒न्व वसु॒देया॑य पू॒र्वीः íṣaḥ pinva vasudéyāya pūrvī́ḥ (11 syllables)
- C. अ॒प ओष॑धीरवि॒षा अवि॒षा वना॑नि apáḥ óṣadhīḥ aviṣā́ vánāni (11 syllables)
- D. गा अर्व॑तो नॄनृ॒चसे॑ नृ॒चसे॑ रिरीहि gā́ḥ árvataḥ nr̥̄́n r̥cáse rirīhi (12 syllables)
नू (nú +)
now
गृ॒णा॒नो (gr̥ṇānáḥ)
being praised
गृ॒ण॒ते (gr̥ṇaté)
for the one who praises
प्र॑त्न (pratna)
ancient
राज॒न्निषः॑ (rājan)
O King
इषः॑ (íṣaḥ)
provisions, sustenance
पि॒न्व (pinva)
nourish, make full
वसु॒देया॑य (vasudéyāya)
for the bestowal of wealth
पू॒र्वीः (pūrvī́ḥ)
many, abundant
अ॒प (apáḥ)
waters
ओष॑धीरवि॒षा (óṣadhīḥ)
herbs, plants
अवि॒षा (aviṣā́)
without poison
वना॑नि (vánāni)
forests, woods
गा (gā́ḥ)
cows
अर्व॑तो (árvataḥ)
steeds, horses
नॄनृ॒चसे॑ (nr̥̄́n)
men
नृ॒चसे॑ (r̥cáse)
for him who praises
रिरीहि (rirīhi)
release, let go, bestow