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Stanza 6.52.1
न तद्दि॒वा न पृ॑थि॒व्यानु॑ मन्ये॒ न य॒ज्ञेन॒ नोत शमी॑भिरा॒भिः | उ॒ब्जन्तु॒ तं सु॒भ्व१॒॑ः पर्व॑तासो॒ नि ही॑यतामतिया॒जस्य॑ य॒ष्टा ||
ná tád divā́ ná pr̥thivyā́nu manye ná yajñéna nótá śámībhir ābhíḥ ubjántu táṁ subhvàḥ párvatāso ní hīyatām atiyājásya yaṣṭā́
I do not accept this in the sky, nor on the earth, nor through sacrifice, nor by these rituals. May the great mountains crush him down; may the sacrificer of Atiyaja be brought low.
This verse is a strong declaration of disbelief or rejection by the speaker, who asserts that 'this' (referring to something unspecified, perhaps a concept, person, or action) is not perceived or accepted in the heavens, on earth, through rituals, or by sacred duties. The speaker then invokes powerful natural forces, the mountains, to crush and destroy 'him' (likely the one being rejected), and wishes for the downfall of the patron of 'Atiyaja', who is involved in this unacceptable act.
Meter: Tristubh
- A. न तत् दिवा न पृथिव्या अनु मन्ये ná tát divā́ ná pr̥thivyā́ ánu manye (11 syllables)
- B. न यज्ञेन न उत शमीभिः आभिः ná yajñéna ná utá śámībhiḥ ābhíḥ (11 syllables)
- C. उब्जन्तु तं सुभ्वः पर्वतासः ubjántu tám subhvàḥ párvatāsaḥ (11 syllables)
- D. नि हीयताम् अतियाजस्य यष्टा ní hīyatām atiyājásya yaṣṭā́ (11 syllables)
न (ná)
nor
तत् (tát)
that
दिवा (divā́)
in the sky
न (ná)
nor
पृथिव्या (pr̥thivyā́)
on the earth
अनु (ánu)
along with
मन्ये (manye)
I perceive/accept
न (ná)
nor
यज्ञेन (yajñéna)
by sacrifice
न (ná)
nor
उत (utá)
and
शमीभिः (śámībhiḥ)
by sacred duties/rituals
आभिः (ābhíḥ)
these
उब्जन्तु (ubjántu)
may they crush
तं (tám)
him
सुभ्वः (subhvàḥ)
great/powerful
पर्वतासः (párvatāsaḥ)
mountains
नि (ní)
down
हीयताम् (hīyatām)
may he be brought low/degraded
अतियाजस्य (atiyājásya)
of Atiyaja
यष्टा (yaṣṭā́)
sacrificer/patron
Stanza 6.52.2
अति॑ वा॒ यो म॑रुतो॒ मन्य॑ते नो॒ ब्रह्म॑ वा॒ यः क्रि॒यमा॑णं॒ निनि॑त्सात् | तपूं॑षि॒ तस्मै॑ वृजि॒नानि॑ सन्तु ब्रह्म॒द्विष॑म॒भि तं शो॑चतु॒ द्यौः ||
áti vā yó maruto mányate no bráhma vā yáḥ kriyámāṇaṁ nínitsāt tápūṁṣi tásmai vr̥jinā́ni santu brahmadvíṣam abhí táṁ śocatu dyaúḥ
O Maruts, whoever disrespects us or disparages the divine prayer that is being made, may severe torments befall him. May the sky burn that one who hates devotion.
This verse addresses the Maruts and warns against disrespect or criticism directed towards them or their divine pronouncements. It states that anyone who thinks too highly of themselves in relation to the Maruts, or seeks to find fault with the divine hymns ('brahman') being performed, will face severe consequences. Such a person will experience intense suffering, and the sky ('dyau') will scorch them, signifying divine retribution for hating devotion and disrespecting the divine.
Meter: Tristubh
- A. अति वा यः मरुत मन्यते नः áti vā yáḥ marutaḥ mányate naḥ (11 syllables)
- B. ब्रह्म वा यः क्रियमाणं निनित्सात् bráhma vā yáḥ kriyámāṇam nínitsāt (11 syllables)
- C. तपूंषि तस्मै वृजिनानि सन्तु tápūṃṣi tásmai vr̥jinā́ni santu (11 syllables)
- D. ब्रह्मद्विषं अभि तं शोचतु द्यौः brahmadvíṣam abhí tám śocatu dyaúḥ (11 syllables)
अति (áti)
excessively
वा (vā)
or
यः (yáḥ)
whoever
मरुत (marutaḥ)
O Maruts
मन्यते (mányate)
thinks/considers
नः (naḥ)
us
ब्रह्म (bráhma)
divine prayer/hymn
वा (vā)
or
यः (yáḥ)
whoever
क्रियमाणं (kriyámāṇam)
being performed/made
निनित्सात् (nínitsāt)
desires to find fault with/disparage
तपूंषि (tápūṃṣi)
burning torments/heat
तस्मै (tásmai)
for him
वृजिनानि (vr̥jinā́ni)
suffering/torments
सन्तु (santu)
may they be
ब्रह्मद्विषं (brahmadvíṣam)
hating devotion/prayer
अभि (abhí)
towards
तं (tám)
him
शोचतु (śocatu)
may it burn/scorch
द्यौः (dyaúḥ)
the sky
Stanza 6.52.3
किम॒ङ्ग त्वा॒ ब्रह्म॑णः सोम गो॒पां किम॒ङ्ग त्वा॑हुरभिशस्ति॒पां नः॑ | किम॒ङ्ग नः॑ पश्यसि नि॒द्यमा॑नान्ब्रह्म॒द्विषे॒ तपु॑षिं हे॒तिम॑स्य ||
kím aṅgá tvā bráhmaṇaḥ soma gopā́ṁ kím aṅgá tvāhur abhiśastipā́ṁ naḥ kím aṅgá naḥ paśyasi nidyámānān brahmadvíṣe tápuṣiṁ hetím asya
Why, O Soma, do they call you the protector of prayer? Why our guardian against accusations? Why do you see us being reviled? Direct your burning weapon against the hater of devotion.
The speaker directly questions Soma, asking why he is called the 'keeper of prayer' and the 'guardian from reproaches'. The questions imply a perceived lack of action or protection. The stanza then shifts to a direct observation of people reviling or speaking ill of the speaker and their group. Finally, the speaker implores Soma to cast his fiery weapon upon one who hates devotion, urging active intervention against the detractors.
Meter: Tristubh
- A. किम अङ्ग त्वा ब्रह्मणः सोम गोपां kím aṅgá tvā bráhmaṇaḥ soma gopā́m (11 syllables)
- B. किम अङ्ग त्वा आहुः अभिशस्तिपां नः kím aṅgá tvā āhuḥ abhiśastipā́m naḥ (11 syllables)
- C. किम अङ्ग नः पश्यसि निद्यमानान् kím aṅgá naḥ paśyasi nidyámānān (11 syllables)
- D. ब्रह्मद्विषे तपुषिं हेतिं अस्य brahmadvíṣe tápuṣim hetím asya (11 syllables)
किम (kím)
why
अङ्ग (aṅgá)
indeed/truly
त्वा (tvā)
you
ब्रह्मणः (bráhmaṇaḥ)
of the prayer/divine knowledge
सोम (soma)
O Soma
गोपां (gopā́m)
protector/keeper
किम (kím)
why
अङ्ग (aṅgá)
indeed/truly
त्वा (tvā)
you
आहुः (āhuḥ)
they called/said
अभिशस्तिपां (abhiśastipā́m)
protector from reproaches/accusations
नः (naḥ)
us
किम (kím)
why
अङ्ग (aṅgá)
indeed/truly
नः (naḥ)
us
पश्यसि (paśyasi)
you see
निद्यमानान् (nidyámānān)
being reviled/blamed
ब्रह्मद्विषे (brahmadvíṣe)
to the hater of devotion
तपुषिं (tápuṣim)
burning/fiery
हेतिं (hetím)
weapon/dart
अस्य (asya)
his/its
Stanza 6.52.4
अव॑न्तु॒ मामु॒षसो॒ जाय॑माना॒ अव॑न्तु मा॒ सिन्ध॑वः॒ पिन्व॑मानाः | अव॑न्तु मा॒ पर्व॑तासो ध्रु॒वासोऽव॑न्तु मा पि॒तरो॑ दे॒वहू॑तौ ||
ávantu mā́m uṣáso jā́yamānā ávantu mā síndhavaḥ pínvamānāḥ ávantu mā párvatāso dhruvā́só 'vantu mā pitáro deváhūtau
May the dawns, as they are born, protect me. May the rivers, as they swell, protect me. May the steadfast mountains protect me. May the ancestors protect me when the gods are invoked.
This is a prayer for protection invoking various natural and ancestral forces. The speaker asks the dawns ('usasaḥ') as they arise, the rivers ('sindhavaḥ') as they swell, and the steadfast mountains ('parvatāsaḥ') to protect them. They also invoke the 'pitaraḥ' (ancestors or fathers) to protect them specifically during the invocation of the gods ('devahūtau'), suggesting a multi-layered plea for safety and support from both cosmic and familial entities.
Meter: Tristubh
- A. अवन्तु माम् उषसः जायमानाः ávantu mā́m uṣásaḥ jā́yamānāḥ (11 syllables)
- B. अवन्तु मा सिन्धवः पिन्वमानाः ávantu mā síndhavaḥ pínvamānāḥ (11 syllables)
- C. अवन्तु मा पर्वतासः ध्रुवासः ávantu mā párvatāsaḥ dhruvā́saḥ (11 syllables)
- D. अवन्तु मा पितरः देवहूताै ávantu mā pitáraḥ deváhūtau (11 syllables)
अवन्तु (ávantu)
may they protect
माम् (mā́m)
me
उषसः (uṣásaḥ)
dawns
जायमानाः (jā́yamānāḥ)
being born/arising
अवन्तु (ávantu)
may they protect
मा (mā)
me
सिन्धवः (síndhavaḥ)
rivers
पिन्वमानाः (pínvamānāḥ)
swelling/gaining strength
अवन्तु (ávantu)
may they protect
मा (mā)
me
पर्वतासः (párvatāsaḥ)
mountains
ध्रुवासः (dhruvā́saḥ)
steadfast/firm
अवन्तु (ávantu)
may they protect
मा (mā)
me
पितरः (pitáraḥ)
ancestors/fathers
देवहूताै (deváhūtau)
when the gods are invoked
Stanza 6.52.5
वि॒श्व॒दानीं॑ सु॒मन॑सः स्याम॒ पश्ये॑म॒ नु सूर्य॑मु॒च्चर॑न्तम् | तथा॑ कर॒द्वसु॑पति॒र्वसू॑नां दे॒वाँ ओहा॒नोऽव॒साग॑मिष्ठः ||
viśvadā́nīṁ sumánasaḥ syāma páśyema nú sū́ryam uccárantam táthā karad vásupatir vásūnāṁ devā́m̐ óhānó 'vasā́gamiṣṭhaḥ
May we always be of good mind, and may we see the sun rising. May the lord of treasures, as the best among the gods, bring us favor and blessings.
This verse expresses a desire for well-being and spiritual perception. The speaker wishes to always remain of sound mind ('sumanasaḥ') and to witness the rising sun ('sūryam uccarantam'). The plea is directed towards the 'vasupatiḥ', the lord of treasures, asking him to act in such a way that they, along with the gods ('devān'), approach the treasure-lord and the highest ('āgamishṭhaḥ') with favor ('avasā'). It's a wish for divine favor, abundance, and the ability to perceive spiritual realities.
Meter: Tristubh
- A. विश्वदानीं सुमनसः श्याम viśvadā́nīm sumánasaḥ syāma (11 syllables)
- B. पश्येम नु सूर्य उच्चरन्तं páśyema nú sū́ryam uccárantam (11 syllables)
- C. तथा करत् वसुपतिः वसूनां táthā karat vásupatiḥ vásūnām (11 syllables)
- D. देवान ओहानः अवसा आगमिष्ठः devā́n óhānaḥ ávasā ā́gamiṣṭhaḥ (11 syllables)
विश्वदानीं (viśvadā́nīm)
always/all days
सुमनसः (sumánasaḥ)
of good mind/cheerful
श्याम (syāma)
may we be
पश्येम (páśyema)
may we see
नु (nú)
indeed/now
सूर्य (sū́ryam)
the sun
उच्चरन्तं (uccárantam)
rising/ascending
तथा (táthā)
thus/so
करत् (karat)
may he do/make
वसुपतिः (vásupatiḥ)
lord of treasures
वसूनां (vásūnām)
of treasures
देवान (devā́n)
the gods
ओहानः (óhānaḥ)
approaching/coming
अवसा (ávasā)
with favor/protection
आगमिष्ठः (ā́gamiṣṭhaḥ)
the highest/most approachable
Stanza 6.52.6
इन्द्रो॒ नेदि॑ष्ठ॒मव॒साग॑मिष्ठः॒ सर॑स्वती॒ सिन्धु॑भिः॒ पिन्व॑माना | प॒र्जन्यो॑ न॒ ओष॑धीभिर्मयो॒भुर॒ग्निः सु॒शंसः॑ सु॒हवः॑ पि॒तेव॑ ||
índro nédiṣṭham ávasā́gamiṣṭhaḥ sárasvatī síndhubhiḥ pínvamānā parjányo na óṣadhībhir mayobhúr agníḥ suśáṁsaḥ suhávaḥ pitéva
Indra comes closest with protection. Sarasvati flourishes with the rivers. Parjanya brings well-being with herbs. Agni, well praised and easily invoked, like a father, is present.
This verse praises several deities for their proximity and protective qualities. It highlights Indra as coming closest with aid, Sarasvati who flourishes with rivers, and Parjanya who brings well-being with herbs. Agni is also described as being well-invoked and helpful, like a father. The emphasis is on the gods' responsiveness and their provision of essential elements for life and prosperity.
Meter: Tristubh
- A. इन्द्रः नेदिष्ठं अवसा आगमिष्ठः índraḥ nédiṣṭham ávasā ā́gamiṣṭhaḥ (11 syllables)
- B. सरस्वती सिन्धुभिः पिन्वमाना sárasvatī síndhubhiḥ pínvamānā (11 syllables)
- C. पर्जन्यः नः ओषधीभिः मयोभुः parjányaḥ naḥ óṣadhībhiḥ mayobhúḥ (11 syllables)
- D. अग्निः सुशंसः सुहवः पिता इव agníḥ suśáṃsaḥ suhávaḥ pitā́ iva (11 syllables)
इन्द्रः (índraḥ)
Indra
नेदिष्ठं (nédiṣṭham)
closest/nearest
अवसा (ávasā)
with protection/aid
आगमिष्ठः (ā́gamiṣṭhaḥ)
he comes/approaches
सरस्वती (sárasvatī)
Sarasvati
सिन्धुभिः (síndhubhiḥ)
with rivers
पिन्वमाना (pínvamānā)
flourishing/swelling
पर्जन्यः (parjányaḥ)
Parjanya
नः (naḥ)
to us
ओषधीभिः (óṣadhībhiḥ)
with herbs/plants
मयोभुः (mayobhúḥ)
bringing well-being/happiness
अग्निः (agníḥ)
Agni
सुशंसः (suśáṃsaḥ)
well praised/spoken of
सुहवः (suhávaḥ)
easily invoked/called
पिता (pitā́)
father
इव (iva)
like
Stanza 6.52.7
विश्वे॑ देवास॒ आ ग॑त शृणु॒ता म॑ इ॒मं हव॑म् | एदं ब॒र्हिर्नि षी॑दत ||
víśve devāsa ā́ gata śr̥ṇutā́ ma imáṁ hávam édám barhír ní ṣīdata
O Universal Gods, come and hear this my invocation. Be seated on this sacred grass.
This is a direct call to the 'Universal Gods' (Viśve Devāsaḥ). The speaker requests them to come and listen to their invocation ('havam'). They are then invited to be seated on the sacred grass ('barhis'), indicating the formal beginning of a ritual or offering where divine presence is sought.
Meter: Gayatri
- A. विश्वे देवासः आ गत víśve devāsaḥ ā́ gata (8 syllables)
- B. मे इमं हवं śr̥ṇutá + me imám hávam (8 syllables)
- C. आ इदं बर्हिः नि सीदत ā́ idám barhíḥ ní sīdata (8 syllables)
विश्वे (víśve)
all/universal
देवासः (devāsaḥ)
O Gods
आ (ā́)
come
गत (gata)
come
(śr̥ṇutá +)
मे (me)
my
इमं (imám)
this
हवं (hávam)
invocation/call
आ (ā́)
come
इदं (idám)
this
बर्हिः (barhíḥ)
sacred grass
नि (ní)
down
सीदत (sīdata)
be seated
Stanza 6.52.8
यो वो॑ देवा घृ॒तस्नु॑ना ह॒व्येन॑ प्रति॒भूष॑ति | तं विश्व॒ उप॑ गच्छथ ||
yó vo devā ghr̥tásnunā havyéna pratibhū́ṣati táṁ víśva úpa gachatha
O Gods, whoever approaches you with offerings rich in ghee, you all, together, should approach him.
This verse is an invitation to the gods, especially those addressed as 'you Gods' (vaḥ devāḥ). It states that whoever approaches them with offerings ('havye') that are rich in ghee ('ghr̥tasnunā') and genuinely seeks to honor them ('pratibhūṣati'), they should approach that person ('tam viśve upa gachatha') together and with favor. It's a promise of divine presence and favor for those who offer worship properly.
Meter: Gayatri
- A. यः वः देवाः घृतस्नुना yáḥ vaḥ devāḥ ghr̥tásnunā (8 syllables)
- B. हव्येन प्रतिभूषति havyéna pratibhū́ṣati (8 syllables)
- C. तं विश्वे उप गछथ tám víśve úpa gachatha (8 syllables)
यः (yáḥ)
whoever
वः (vaḥ)
you
देवाः (devāḥ)
O Gods
घृतस्नुना (ghr̥tásnunā)
rich in ghee
हव्येन (havyéna)
with offerings
प्रतिभूषति (pratibhū́ṣati)
approaches/adorns
तं (tám)
him
विश्वे (víśve)
all
उप (úpa)
towards
गछथ (gachatha)
you approach
Stanza 6.52.9
उप॑ नः सू॒नवो॒ गिरः॑ शृ॒ण्वन्त्व॒मृत॑स्य॒ ये | सु॒मृ॒ळी॒का भ॑वन्तु नः ||
úpa naḥ sūnávo gíraḥ śr̥ṇvántv amŕ̥tasya yé sumr̥ḷīkā́ bhavantu naḥ
May the divine sons listen to our songs. May they be very beneficial and auspicious for us.
This verse is a hopeful plea for divine attention and favor. The speaker asks the 'sons' (possibly of gods or cosmic beings) to listen to their songs ('giraḥ') and requests that these divine beings be 'sumr̥līkāḥ', meaning very auspicious, beneficial, and well-disposed towards them. The underlying sentiment is a desire for a positive and supportive relationship with these entities.
Meter: Gayatri
- A. उप नः सूनवः गिरः úpa naḥ sūnávaḥ gíraḥ (8 syllables)
- B. शृण्वन्तु अमृतस्य ये śr̥ṇvántu amŕ̥tasya yé (8 syllables)
- C. सुमृळीकाः भवन्तु नः sumr̥ḷīkā́ḥ bhavantu naḥ (9 syllables)
उप (úpa)
towards
नः (naḥ)
for us
सूनवः (sūnávaḥ)
sons (divine)
गिरः (gíraḥ)
songs/praises
शृण्वन्तु (śr̥ṇvántu)
may they listen
अमृतस्य (amŕ̥tasya)
of immortality/the immortal
ये (yé)
who
सुमृळीकाः (sumr̥ḷīkā́ḥ)
very beneficial/auspicious
भवन्तु (bhavantu)
may they be
नः (naḥ)
for us
Stanza 6.52.10
विश्वे॑ दे॒वा ऋ॑ता॒वृध॑ ऋ॒तुभि॑र्हवन॒श्रुतः॑ | जु॒षन्तां॒ युज्यं॒ पयः॑ ||
víśve devā́ r̥tāvŕ̥dha r̥túbhir havanaśrútaḥ juṣántāṁ yújyam páyaḥ
May the all-Gods, who strengthen cosmic order and hear our calls through the seasons, be pleased with the offered Soma-drink.
This verse is a collective prayer to the gods who uphold cosmic order ('r̥tāvr̥dhaḥ') and are attentive to invocations ('havanaśrutaḥ'). The speaker wishes for these gods, through their adherence to 'rtu' (cosmic seasons or order), to accept and be pleased with the 'yujyam payaḥ', which refers to the Soma-drink or offering prepared for them. It's a request for divine acceptance of ritual offerings that align with the cosmic order.
Meter: Gayatri
- A. विश्वे देवाः ऋतावृधः víśve devā́ḥ r̥tāvŕ̥dhaḥ (8 syllables)
- B. ऋतुभिः हवनश्रुतः r̥túbhiḥ havanaśrútaḥ (8 syllables)
- C. जुषन्तां युज्यं पयः juṣántām yújyam páyaḥ (8 syllables)
विश्वे (víśve)
all
देवाः (devā́ḥ)
Gods
ऋतावृधः (r̥tāvŕ̥dhaḥ)
strengtheners of cosmic order
ऋतुभिः (r̥túbhiḥ)
through cosmic order/seasons
हवनश्रुतः (havanaśrútaḥ)
hearers of invocation
जुषन्तां (juṣántām)
may they be pleased with/accept
युज्यं (yújyam)
prepared/belonging to the union
पयः (páyaḥ)
offering/Soma-drink
Stanza 6.52.11
स्तो॒त्रमिन्द्रो॑ म॒रुद्ग॑ण॒स्त्वष्टृ॑मान्मि॒त्रो अ॑र्य॒मा | इ॒मा ह॒व्या जु॑षन्त नः ||
stotrám índro marúdgaṇas tváṣṭr̥mān mitró aryamā́ imā́ havyā́ juṣanta naḥ
May Indra, with the Marut hosts, may Tvaṣṭar, Mitra, and Aryaman, accept this hymn of praise and these our offerings.
This verse invokes several important deities and asks them to accept the 'stotram' (hymn of praise) and the offerings ('imā havya'). Specifically mentioned are Indra, the Maruts, Tvaṣṭar (the divine craftsman), Mitra (god of friendship and contracts), and Aryaman (god of hospitality and lineage). The verse implies that these deities, together, should find the hymn and the offerings pleasing.
Meter: Gayatri
- A. स्तोत्रं इन्द्रः मरुद्गणः stotrám índraḥ marúdgaṇaḥ (8 syllables)
- B. त्वष्टृमान् मित्रः अर्यमा tváṣṭr̥mān mitráḥ aryamā́ (8 syllables)
- C. इमा हव्या जुषन्त नः imā́ havyā́ juṣanta naḥ (8 syllables)
स्तोत्रं (stotrám)
hymn of praise
इन्द्रः (índraḥ)
Indra
मरुद्गणः (marúdgaṇaḥ)
with the hosts of Maruts
त्वष्टृमान् (tváṣṭr̥mān)
with Tvaṣṭar (the craftsman)
मित्रः (mitráḥ)
Mitra (god of friendship)
अर्यमा (aryamā́)
Aryaman (god of lineage)
इमा (imā́)
these
हव्या (havyā́)
offerings
जुषन्त (juṣanta)
may they accept/be pleased with
नः (naḥ)
our
Stanza 6.52.12
इ॒मं नो॑ अग्ने अध्व॒रं होत॑र्वयुन॒शो य॑ज | चि॒कि॒त्वान्दैव्यं॒ जन॑म् ||
imáṁ no agne adhvaráṁ hótar vayunaśó yaja cikitvā́n daívyaṁ jánam
O Agni, priest, with full knowledge and following the rites, perform this sacrifice of ours, remembering the divine assembly.
The speaker addresses Agni, the priest of the sacrifice, asking him to perform this particular ritual ('adhvaram') in accordance with the established rites ('vayunaśás'), remembering and honoring the divine beings ('daivyam janam'). The phrase 'cikitvān' suggests that Agni should do this with full knowledge and awareness. It's a plea for Agni to conduct the sacrifice properly, ensuring the divine realm is acknowledged.
Meter: Gayatri
- A. इमं नः अग्ने अध्वरं imám naḥ agne adhvarám (8 syllables)
- B. होत वयुनशस् यज hótar vayunaśás yaja (8 syllables)
- C. चिकित्वा दैव्यं जनं cikitvā́n daívyam jánam (8 syllables)
इमं (imám)
this
नः (naḥ)
our
अग्ने (agne)
O Agni
अध्वरं (adhvarám)
sacrifice/ritual
होत (hótar)
O priest (of sacrifice)
वयुनशस् (vayunaśás)
according to the rites/knowledge
यज (yaja)
perform sacrifice
चिकित्वा (cikitvā́n)
knowing/aware
दैव्यं (daívyam)
divine
जनं (jánam)
assembly/people/beings
Stanza 6.52.13
विश्वे॑ देवाः शृणु॒तेमं हवं॑ मे॒ ये अ॒न्तरि॑क्षे॒ य उप॒ द्यवि॒ ष्ठ | ये अ॑ग्निजि॒ह्वा उ॒त वा॒ यज॑त्रा आ॒सद्या॒स्मिन्ब॒र्हिषि॑ मादयध्वम् ||
víśve devāḥ śr̥ṇutémáṁ hávam me yé antárikṣe yá úpa dyávi ṣṭhá yé agnijihvā́ utá vā yájatrā āsádyāsmín barhíṣi mādayadhvam
All Gods, listen to this my call. You who are in the atmosphere, and you who are in the sky, and you whose tongue is Agni, seated on this sacred grass, rejoice in the offering.
This verse is a direct address and invitation to all the gods. The speaker urges them to listen to their call ('havam'). They are specifically invited to come and be seated on the sacred grass ('barhis'). The verse distinguishes between gods residing in the atmospheric region ('antariksye') and those in the celestial region ('dyavi'), and also includes those whose tongue is Agni (meaning those who communicate or are present through Agni's fire). All these divine entities are asked to rejoice ('madayadhvam') in the offerings ('havishi') while seated on the grass.
Meter: Tristubh
- A. विश्वे देवाः शृणुता इमं हवं मे víśve devāḥ śr̥ṇutá imám hávam me (11 syllables)
- B. ये अन्तरिक्षे ये उप द्यवि स्था yé antárikṣe yé úpa dyávi sthá (11 syllables)
- C. ये अग्निजिह्वाः उत वा यजत्राः yé agnijihvā́ḥ utá vā yájatrāḥ (11 syllables)
- D. आसाद अस्मिन् बर्हिषि मादयध्वं āsádya asmín barhíṣi mādayadhvam (11 syllables)
विश्वे (víśve)
all
देवाः (devāḥ)
O Gods
शृणुता (śr̥ṇutá)
listen
इमं (imám)
this
हवं (hávam)
invocation
मे (me)
my
ये (yé)
who
अन्तरिक्षे (antárikṣe)
in the atmospheric region
ये (yé)
who
उप (úpa)
in/upon
द्यवि (dyávi)
in the sky
स्था (sthá)
you exist/dwell
ये (yé)
who
अग्निजिह्वाः (agnijihvā́ḥ)
having Agni as tongue
उत (utá)
and
वा (vā)
or
यजत्राः (yájatrāḥ)
worshipful/honored
आसाद (āsádya)
having sat down
अस्मिन् (asmín)
on this
बर्हिषि (barhíṣi)
sacred grass
मादयध्वं (mādayadhvam)
rejoice/be delighted
Stanza 6.52.14
विश्वे॑ दे॒वा मम॑ शृण्वन्तु य॒ज्ञिया॑ उ॒भे रोद॑सी अ॒पां नपा॑च्च॒ मन्म॑ | मा वो॒ वचां॑सि परि॒चक्ष्या॑णि वोचं सु॒म्नेष्विद्वो॒ अन्त॑मा मदेम ||
víśve devā́ máma śr̥ṇvantu yajñíyā ubhé ródasī apā́ṁ nápāc ca mánma mā́ vo vácāṁsi paricákṣyāṇi vocaṁ sumnéṣv íd vo ántamā madema
May all the divine gods hear my thought. May the two worlds, and the son of waters, hear it. May I not speak words that are to be disregarded. May we rejoice in bliss, closely associated with you.
The speaker prays that all the gods, who are worthy of worship ('yajñiyāḥ'), should hear their thought or offering ('mánma'). This includes the gods residing in both the earth and sky ('ubhé rodasī'), and also the 'son of waters' ('apāṃ napāt' - likely Agni or Soma). The speaker further expresses a desire not to utter words that are insignificant or to be disregarded ('paricakṣyāṇi vacāṃsi'). The ultimate wish is to be closely associated with the gods ('vaḥ antamāḥ') and to rejoice in their grace ('sumnéṣu').
Meter: Jagati
- A. विश्वे देवाः मम शृण्वन्तु यज्ञियाः víśve devā́ḥ máma śr̥ṇvantu yajñíyāḥ (12 syllables)
- B. उभे रोदसी अपां नपात् च मन्म ubhé ródasī apā́m nápāt ca mánma (12 syllables)
- C. मा वः वचांसि परिचक्ष्याणि वोचं mā́ vaḥ vácāṃsi paricákṣyāṇi vocam (12 syllables)
- D. सुम्नेषु इत् वः अन्तमाः मदेम sumnéṣu ít vaḥ ántamāḥ madema (11 syllables)
विश्वे (víśve)
all
देवाः (devā́ḥ)
Gods
मम (máma)
my
शृण्वन्तु (śr̥ṇvantu)
may they hear
यज्ञियाः (yajñíyāḥ)
worthy of worship/sacrifice
उभे (ubhé)
both
रोदसी (ródasī)
worlds (earth and sky)
अपां (apā́m)
of waters
नपात् (nápāt)
son (of)
च (ca)
and
मन्म (mánma)
thought/offering
मा (mā́)
not
वः (vaḥ)
your
वचांसि (vácāṃsi)
words
परिचक्ष्याणि (paricákṣyāṇi)
to be disregarded/overlooked
वोचं (vocam)
may I speak
सुम्नेषु (sumnéṣu)
in bliss/happiness
इत् (ít)
indeed/truly
वः (vaḥ)
your
अन्तमाः (ántamāḥ)
closest/most intimate
मदेम (madema)
may we rejoice
Stanza 6.52.15
ये के च॒ ज्मा म॒हिनो॒ अहि॑माया दि॒वो ज॑ज्ञि॒रे अ॒पां स॒धस्थे॑ | ते अ॒स्मभ्य॑मि॒षये॒ विश्व॒मायुः॒ क्षप॑ उ॒स्रा व॑रिवस्यन्तु दे॒वाः ||
yé ké ca jmā́ mahíno áhimāyā divó jajñiré apā́ṁ sadhásthe té asmábhyam iṣáye víśvam ā́yuḥ kṣápa usrā́ varivasyantu devā́ḥ
May those mighty beings who were born on earth, in heaven, and where waters meet, and all the gods, grant us full life and protect us with nights and days.
This verse speaks of beings born from earth, heaven, and the waters, who are 'mighty' and possess 'serpentine wiles'. The speaker prays that these beings, along with the gods, will grant them 'viśvam āyuḥ' (complete life/longevity) and provide them with nightly and daily periods ('kṣapaḥ usraḥ') that are conducive to well-being ('varivasyantu'). It's a plea for prosperity, long life, and favorable times, invoking powerful, perhaps even mysterious, entities.
Meter: Tristubh
- A. ये के च ज्मा महिно अहिमायाः yé ké ca jmā́ mahínaḥ áhimāyāḥ (11 syllables)
- B. दिवः जज्ञिरे अपां सधस्थे diváḥ jajñiré apā́m sadhásthe (11 syllables)
- C. ते अस्मभ्यं इषये विश्वं आयुः té asmábhyam iṣáye víśvam ā́yuḥ (11 syllables)
- D. क्षपः उस्त्राः वरिवस्यन्तु देवाः kṣápaḥ usrā́ḥ varivasyantu devā́ḥ (11 syllables)
ये (yé)
who
के (ké)
whoever
च (ca)
and
ज्मा (jmā́)
on earth
महिно (mahínaḥ)
mighty/great
अहिमायाः (áhimāyāḥ)
with serpentine wiles/powers
दिवः (diváḥ)
from heaven
जज्ञिरे (jajñiré)
were born
अपां (apā́m)
of waters
सधस्थे (sadhásthe)
in the common dwelling/place
ते (té)
they
अस्मभ्यं (asmábhyam)
for us
इषये (iṣáye)
for strength/nourishment
विश्वं (víśvam)
all/complete
आयुः (ā́yuḥ)
life/longevity
क्षपः (kṣápaḥ)
nights
उस्त्राः (usrā́ḥ)
days/dawns
वरिवस्यन्तु (varivasyantu)
may they provide/support
देवाः (devā́ḥ)
Gods
Stanza 6.52.16
अग्नी॑पर्जन्या॒वव॑तं॒ धियं॑ मे॒ऽस्मिन्हवे॑ सुहवा सुष्टु॒तिं नः॑ | इळा॑म॒न्यो ज॒नय॒द्गर्भ॑म॒न्यः प्र॒जाव॑ती॒रिष॒ आ ध॑त्तम॒स्मे ||
ágnīparjanyāv ávataṁ dhíyam me 'smín háve suhavā suṣṭutíṁ naḥ íḷām anyó janáyad gárbham anyáḥ prajā́vatīr íṣa ā́ dhattam asmé
O Agni and Parjanya, in this invocation, protect my thought and our praise. One of you generates nourishment and offspring, the other blesses with progeny and sustenance; grant us these.
This verse is a dual invocation to Agni and Parjanya for assistance in the current ritual ('asmīn have'). The speaker asks them to protect ('avatam') their thought ('dhiyam') and the praise ('suśtutim') offered. It is stated that one of them (likely Agni, associated with sustenance) generates ('janayat') nourishment ('iḷām') and offspring ('garbham'), while the other (Parjanya, associated with rain and fertility) provides progeny ('prajāvatīḥ iṣaḥ'). The plea is for both these forms of abundance: nourishment, offspring, and sustained well-being.
Meter: Tristubh
- A. अग्नीपर्जन्याौ अवतं धियं मे ágnīparjanyau ávatam dhíyam me (11 syllables)
- B. अस्मिन् हवे सुहवा सुष्टुतिं नः asmín háve suhavā suṣṭutím naḥ (11 syllables)
- C. इळां अन्यः जनयत् गर्भं अन्यः íḷām anyáḥ janáyat gárbham anyáḥ (11 syllables)
- D. प्रजावतीः इष आ धत्तं अस्मे prajā́vatīḥ íṣaḥ ā́ dhattam asmé (11 syllables)
अग्नीपर्जन्याौ (ágnīparjanyau)
O Agni and Parjanya
अवतं (ávatam)
protect/aid (dual)
धियं (dhíyam)
thought/prayer
मे (me)
my
अस्मिन् (asmín)
in this
हवे (háve)
invocation/call
सुहवा (suhavā)
easily invoked (dual)
सुष्टुतिं (suṣṭutím)
good praise/laudation
नः (naḥ)
our
इळां (íḷām)
nourishment/sustenance
अन्यः (anyáḥ)
another
जनयत् (janáyat)
generates/produces
गर्भं (gárbham)
offspring/embryo
अन्यः (anyáḥ)
another
प्रजावतीः (prajā́vatīḥ)
with progeny/offspring
इष (íṣaḥ)
sustenance/food
आ (ā́)
towards/into
धत्तं (dhattam)
place/grant (dual)
अस्मे (asmé)
for us
Stanza 6.52.17
स्ती॒र्णे ब॒र्हिषि॑ समिधा॒ने अ॒ग्नौ सू॒क्तेन॑ म॒हा नम॒सा वि॑वासे | अ॒स्मिन्नो॑ अ॒द्य वि॒दथे॑ यजत्रा॒ विश्वे॑ देवा ह॒विषि॑ मादयध्वम् ||
stīrṇé barhíṣi samidhāné agnaú sūkténa mahā́ námasā́ vivāse asmín no adyá vidáthe yajatrā víśve devā havíṣi mādayadhvam
With sacred grass spread and fire kindled, with a good hymn and great reverence, I invite you. O worshipful, all Gods, today in this assembly, rejoice in the offerings.
This verse describes the setting for a ritual and the speaker's invitation to the gods. The sacred grass is strewn ('stīrṇe barhiṣi'), the fire is kindled and blazing ('samidhāne agnau'), and the speaker, using a well-composed hymn ('sūktena mahā nāmasā') and humble reverence, invites the gods. The speaker addresses the 'yajatrāḥ' (worshipful ones), the 'viśve devāḥ' (all gods), asking them to be delighted ('mādayadhvam') in the offerings ('haviṣi') today, in this great assembly ('asmīnnah adya vidathe'). It's a formal and heartfelt invitation for the gods to partake and rejoice.
Meter: Tristubh
- A. स्तीर्णे बर्हिषि समिधाने अग्नौ stīrṇé barhíṣi samidhāné agnaú (11 syllables)
- B. सूक्तेन महा नमसा आ विवासे sūkténa mahā́ námasā ā́ vivāse (11 syllables)
- C. अस्मिन् नः अद्य विदथे यजत्रा asmín naḥ adyá vidáthe yajatrāḥ (11 syllables)
- D. विश्वे देवाः हविषि मादयध्वं víśve devāḥ havíṣi mādayadhvam (11 syllables)
स्तीर्णे (stīrṇé)
spread/strewn
बर्हिषि (barhíṣi)
on the sacred grass
समिधाने (samidhāné)
being kindled/blazing
अग्नौ (agnaú)
in the fire
सूक्तेन (sūkténa)
with a good hymn
महा (mahā́)
great
नमसा (námasā)
with reverence/bowing
आ (ā́)
towards/here
विवासे (vivāse)
I invite/woo
अस्मिन् (asmín)
in this
नः (naḥ)
our
अद्य (adyá)
today
विदथे (vidáthe)
in the assembly/gathering
यजत्रा (yajatrāḥ)
O worshipful ones
विश्वे (víśve)
all
देवाः (devāḥ)
O Gods
हविषि (havíṣi)
in the offerings
मादयध्वं (mādayadhvam)
rejoice/be delighted