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Stanza 8.58.1
यमृ॒त्विजो॑ बहु॒धा क॒ल्पय॑न्तः॒ सचे॑तसो य॒ज्ञमि॒मं वह॑न्ति | यो अ॑नूचा॒नो ब्रा॑ह्म॒णो यु॒क्त आ॑सी॒त्का स्वि॒त्तत्र॒ यज॑मानस्य सं॒वित् ||
yám r̥tvíjo bahudhā́ kalpáyantaḥ sácetaso yajñám imáṁ váhanti yó anūcānó brāhmaṇó yuktá āsīt kā́ svit tátra yájamānasya saṁvít
The priests, with unified understanding, skillfully arrange and bring forth this sacrifice. If this being, who was a learned Brahmana, was previously 'yoked' (prepared or bound to this role), what is the sacrificer's true knowledge of them?
This verse questions the understanding of the sacrificer regarding the divine being or principle (likely Yama, the god of the underworld and justice) that the priests are collectively and skillfully invoking and establishing through various rituals. It highlights the contrast between the priests' coordinated effort and the sacrificer's potential lack of full comprehension about the entity they are worshipping, especially if this entity was previously a learned individual who was 'yoked' or prepared for this role.
Meter: Tristubh
- A. यम ऋत्विजः बहुधा कल्पयन्तः yám r̥tvíjaḥ bahudhā́ kalpáyantaḥ (11 syllables)
- B. सचेतसः यज्ञं इमं वहन्ति sácetasaḥ yajñám imám váhanti (11 syllables)
- C. यः अनूचानः ब्राह्मणः युक्तः आसीत् yáḥ anūcānáḥ brāhmaṇáḥ yuktáḥ āsīt (11 syllables)
- D. का स्विद् तत्र यजमानस्य संविद् kā́ svit tátra yájamānasya saṃvít (11 syllables)
यम (yám)
whom
ऋत्विजः (r̥tvíjaḥ)
priests
बहुधा (bahudhā́)
in many ways
कल्पयन्तः (kalpáyantaḥ)
arranging, preparing
सचेतसः (sácetasaḥ)
of one mind, with unified understanding
यज्ञं (yajñám)
sacrifice
इमं (imám)
this
वहन्ति (váhanti)
they bring, carry
यः (yáḥ)
who
अनूचानः (anūcānáḥ)
learned, well-read
ब्राह्मणः (brāhmaṇáḥ)
Brahmana (priest)
युक्तः (yuktáḥ)
yoked, prepared, appointed
आसीत् (āsīt)
was
का (kā́)
what
स्विद् (svit)
indeed, then (particle)
तत्र (tátra)
there
यजमानस्य (yájamānasya)
of the sacrificer
संविद् (saṃvít)
understanding, knowledge, agreement
Stanza 8.58.2
एक॑ ए॒वाग्निर्ब॑हु॒धा समि॑द्ध॒ एकः॒ सूर्यो॒ विश्व॒मनु॒ प्रभू॑तः | एकै॒वोषाः सर्व॑मि॒दं वि भा॒त्येकं॒ वा इ॒दं वि ब॑भूव॒ सर्व॑म् ||
éka evā́gnír bahudhā́ sámiddha ékaḥ sū́ryo víśvam ánu prábhūtaḥ ékaivóṣā́ḥ sárvam idáṁ ví bhāty ékaṁ vā́ idáṁ ví babhūva sárvam
One is Agni, kindled in many places. One is Surya, who shines over all the world. One is Ushas, who illuminates all this. Truly, this one reality has become all of this.
This verse poetically presents the concept of unity within diversity, using three prominent deities: Agni (fire), Surya (sun), and Ushas (dawn). Despite Agni being kindled in many places, he is one. Similarly, Surya is one, though he shines over everything, and Ushas is one, though she illuminates everything. The verse concludes by stating that this one reality has manifested as all these diverse forms, suggesting a monistic or underlying unity in the cosmos.
Meter: Tristubh
- A. एकः एव अग्निः बहुधा समिद्धः ékaḥ evá agníḥ bahudhā́ sámiddhaḥ (11 syllables)
- B. एकः सूर्यः विश्वं अनु प्रभूतः ékaḥ sū́ryaḥ víśvam ánu prábhūtaḥ (11 syllables)
- C. एका एव उषाः सर्वं इदं वि भाति ékā evá uṣā́ḥ sárvam idám ví bhāti (11 syllables)
- D. एकं वै इदं वि बभूव सर्वं ékam vaí idám ví babhūva sárvam (11 syllables)
एकः (ékaḥ)
one
एव (evá)
indeed, truly
अग्निः (agníḥ)
Agni (fire god)
बहुधा (bahudhā́)
in many ways, in many places
समिद्धः (sámiddhaḥ)
kindled, set ablaze
एकः (ékaḥ)
one
सूर्यः (sū́ryaḥ)
Surya (sun god)
विश्वं (víśvam)
all, everything
अनु (ánu)
over, along
प्रभूतः (prábhūtaḥ)
shining forth, spread out
एका (ékā)
one (feminine)
एव (evá)
indeed, truly
उषाः (uṣā́ḥ)
Ushas (dawn goddess)
सर्वं (sárvam)
all
इदं (idám)
this
वि (ví)
apart, widely (prefix)
भाति (bhāti)
shines, illuminates
एकं (ékam)
one (neuter)
वै (vaí)
indeed, truly (emphatic particle)
इदं (idám)
this
वि (ví)
apart, widely (prefix)
बभूव (babhūva)
became, developed
सर्वं (sárvam)
all
Stanza 8.58.3
ज्योति॑ष्मन्तं केतु॒मन्तं॑ त्रिच॒क्रं सु॒खं रथं॑ सु॒षदं॒ भूरि॑वारम् | चि॒त्राम॑घा॒ यस्य॒ योगे॑ऽधिजज्ञे॒ तं वां॑ हु॒वे अति॑ रिक्तं॒ पिब॑ध्यै ||
jyótiṣmantaṁ ketumántaṁ tricakráṁ sukháṁ ráthaṁ suṣádam bhū́rivāram citrā́maghā yásya yóge 'dhijajñe táṁ vāṁ huvé áti riktam píbadhyai
I invoke for you two the chariot that is radiant, banner-bearing, three-wheeled, with a comfortable seat, and richly equipped. When the one named 'She of Wondrous Wealth' was born for its purpose, I call it to drink what is left.
The speaker invokes a divine chariot that is radiant and carries a banner or sign, has three wheels, a comfortable seat, and is drawn by many horses or has many supporters. This chariot, which was 'born' for the purpose (yoga) of a deity named Citramagha (She of Wondrous Wealth), is called upon by the speaker for the benefit of drinking the remaining libation. It's an invocation for divine power and presence, associated with abundance and swift movement.
Meter: Tristubh
- A. ज्योतिष्मन्तं केतुमन्तं त्रिचक्रं jyótiṣmantam ketumántam tricakrám (11 syllables)
- B. सुखं रथं सुषदं भूरिवारं sukhám rátham suṣádam bhū́rivāram (11 syllables)
- C. चित्रामघा यस्य योगे अधिजज्ञे citrā́maghā yásya yóge adhijajñe (11 syllables)
- D. तं वां हुवे अतिरिक्तम पिबध्यै tám vām huvé átiriktam píbadhyai (11 syllables)
ज्योतिष्मन्तं (jyótiṣmantam)
radiant, shining
केतुमन्तं (ketumántam)
banner-bearing, having a sign
त्रिचक्रं (tricakrám)
three-wheeled
सुखं (sukhám)
comfortable, easy
रथं (rátham)
chariot
सुषदं (suṣádam)
having a good seat
भूरिवारं (bhū́rivāram)
richly equipped, with many supports/harnesses
चित्रामघा (citrā́maghā)
She of Wondrous Wealth (a deity's name)
यस्य (yásya)
whose
योगे (yóge)
in its use, in its joining (purpose)
अधिजज्ञे (adhijajñe)
was born for, arose
तं (tám)
that (chariot)
वां (vām)
for you two (dual)
हुवे (huvé)
I call, invoke
अतिरिक्तम (átiriktam)
remaining, leftover
पिबध्यै (píbadhyai)
to drink