11. Atharv Veda — Kanda 11

✦ Sukta 1 · 37 verses ✦

11.1.1

अग्ने॒ जाय॒स्वादि॑तिर्नाथि॒तेयं ब्र॑ह्मौद॒नं प॑चति पु॒त्रका॑मा। स॑प्तऋ॒षयो॑ भूत॒कृत॒स्ते त्वा॑ मन्थन्तु प्र॒जया॑ स॒हेह॑ ॥

Arise, Agni, manifest into creative activity, this Aditi, mastered and energised by Providence, seeking progeny, prepares and matures the holy food for Brahma with desire. And those seven sages, creators of the forms of being, alongwith certain created forms stir and churn you to come up into creative activity. Raja, national leader and ruler, or any head of an institution or organisation, or head of the family. Aditi would mean the consort power, Prakrti, earth, motherland, the people, members of the institution or organisation, lady of the house, the body with sense and mind. Creative activity would mean positive progress of the world, country, society, institution, organisation, family, the individual. Seven sages would mean creative and cooperative forces : five elements with Ahankara and Mahat mutations of Prakrti in the cosmic context, seven pranic energies in the biological context, ministers and advisors, law and order and defence forces in the socio-political context, five senses with will and judgement in the individual context. In short, Agni is the creative passion and power, Aditi is the consort, seven sages are the auxiliaries, and Brahmaudana is the food and the state of nature just mature for creation. A word about churning (manth) and food (odana): All change of form comes into being when Prakrti from the state of constancy is activated into the state of mutability by divine will. From Satyam, Prakrti becomes Satyam-and-Rtam. Rtam is the law of mutability through which the changing world of new forms becomes a mutation of Satyam. In other words, Satyam and Rtam, coustancy and mutability are two sides of the same thing. Just as two pieces of arani wood produce fire by attrition, so does Prakrti produce new forms by the ‘churning’ process of Satyam and Rtam. Now food: In Prashna Upanishad the disciple asks the first question: How do different forms of being come into existence: The reply: Prajapati, with the desire to create, created Prana, life energy, and Rayi, food. Prana is the consumer, Rayi, is the food consumed, the result is new forms of being. In this Sukta, in this mantra, Aditi is the consort with desire, she prepares the food for Brahma, that is, she brings up the seed state with desire. And no plant is born unless the seed is consumed. In this way, the entire process of change and creative evolution is concentrated in this mantra: Consumption, transformation, creation. (Agni is a term of vesatile meaning, from the leading light and creative will of the universe upto the creative passion of the intelligent soul of the individual, always playing a leading role in the situation. It means Ishvara, or the Samrat who is world leader and ruler, or

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11.1.2

कृ॑णु॒त धू॒मं वृ॑षणः सखा॒योऽद्रो॑घाविता॒ वाच॒मच्छ॑। अ॒यम॒ग्निः पृ॑तना॒षाट् सु॒वीरो॒ येन॑ दे॒वा अस॑हन्त॒ दस्यू॑न् ॥

O generous friends, brave performers, light the fire, let the flames arise and holy words resound without hate and enmity to anyone. This Agni is a brave warrior, throws out the enemies but never for malice or jealousy. It is by Agni that the Devas, positive powers of love, nobility and creativity, challenge and defeat the negative forces and win over the enemies.

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11.1.3

अग्नेऽज॑निष्ठा मह॒ते वी॒र्या᳡य ब्रह्मौद॒नाय॒ पक्त॑वे जातवेदः। स॑प्तऋ॒षयो॑ भूत॒कृत॒स्ते त्वा॑जीजनन्न॒स्यै र॒यिं सर्व॑वीरं॒ नि य॑च्छ ॥

O Agni, universal light and leader of humanity, co-existent with all that is born, you are born and you arise for great performance and glorious victories, and for the maturity and perfection of the food for enlightenment leading to the attainment of Brahma. Seven sagely powers who create higher and higher forms of being have created and consecrated you. Pray create and bless this nation of humanity with wealth, honour and excellence, all worthy of the brave.

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11.1.4

समि॑द्धो अग्ने स॒मिधा॒ समि॑ध्यस्व वि॒द्वान्दे॒वान्य॒ज्ञियाँ॒ एह व॑क्षः। तेभ्यो॑ ह॒विः श्र॒पयं॑ जातवेद उत्त॒मं नाक॒मधि॑ रोहये॒मम् ॥

O Agni, eminent scholar, all knowing power and presence lighted and inspired with homage by devotees, rise and shine by the homage and recognition offered, and as you shine, bring in adorable divinities here on the vedi. O Jataveda, preparing and offering the right homage and hospitality for them, pray raise this yajamana and this nation to the peace and pleasure of the highest state of light and bliss.

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11.1.5

त्रे॒धा भा॒गो निहि॑तो॒ यः पु॒रा वो॑ दे॒वानां॑ पितॄ॒णां मर्त्या॑नाम्। अंशा॑ञ्जानीध्वं॒ वि भ॑जामि॒ तान्वो॒ यो दे॒वानां॒ स इ॒मां पा॑रयाति ॥

The three-way shares of life’s gifts meant for Devas, Pitaras and mortal humanity, fixed and set apart since all time earlier, know you all that, and those shares I award to each one of you separately in full measure. Of these, that which is the share of Devas will save and lead this nation to fulfilment till the end of the journey.

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11.1.6

अग्ने॒ सह॑स्वानभि॒भूर॒भीद॑सि॒ नीचो॒ न्यु᳡ब्ज द्विष॒तः स॒पत्ना॑न्। इ॒यं मात्रा॑ मी॒यमा॑ना मि॒ता च॑ सजा॒तांस्ते॑ बलि॒हृतः॑ कृणोतु ॥

Agni, steadfast challenger, you are the winner, conqueror, superior to all. Keep down under control all jealous and inimical adversaries. Let this homage of ours, planned, measured and continuously assessed and revised, strengthen you to win over your rivals in conflict so as to offer you homage of cooperation in friendship.

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11.1.7

सा॒कं स॑जा॒तैः पय॑सा स॒हैध्युदु॑ब्जैनां मह॒ते वी॒र्या᳡य। ऊ॒र्ध्वो नाक॒स्याधि॑ रोह वि॒ष्टपं॑ स्व॒र्गो लो॒क इति॒ यं वद॑न्ति ॥

Agni, Samrat of the world of humanity, come up with your equals and cooperators with plenty of food, milk and water. Raise this humanity to do great deeds of honour for splendour and excellence. High and great as you are, rise to the height of peace, prosperity and happiness, the state of life which people call paradisal bliss.

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11.1.8

इ॒यं म॒ही प्रति॑ गृह्णातु॒ चर्म॑ पृथि॒वी दे॒वी सु॑मन॒स्यमा॑ना। अथ॑ गच्छेम सुकृ॒तस्य॑ लो॒कम् ॥

Let this great humanity and this great earth, brilliant, divine and blessed at heart, wear a beautiful form and find a stable seat and settlement in peace, and then we would rise to the state of holy action and paradisal bliss.

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11.1.9

ए॒तौ ग्रावा॑णौ स॒युजा॑ युङ्ग्धि॒ चर्म॑णि॒ निर्भि॑न्ध्यं॒शून्यज॑मानाय सा॒धु। अ॒व॒घ्न॒ती नि ज॑हि॒ य इ॒मां पृ॑त॒न्यव॑ ऊ॒र्ध्वं प्र॒जामु॑द्भर॒न्त्युदू॑ह ॥

O lady of the house of Order, O nation of humanity, take up and use these complementary soma stones, place them on the stable floor of the Order’s Yajna, crush well the filaments of soma for nectar juice for the yajamana, the Samrat. Take up the mortar and pestle to pound the paddy for the nation, striking down those that rise to attack this nation and raising the people to prosperity.

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11.1.10

गृ॑हा॒ण ग्रावा॑णौ स॒कृतौ॑ वीर॒ हस्त॒ आ ते॑ दे॒वा य॒ज्ञिया॑ य॒ज्ञम॑गुः। त्रयो॒ वरा॑ यत॒मांस्त्वं वृ॑णी॒षे तास्ते॒ समृ॑द्धीरि॒ह रा॑धयामि ॥

Brave hero, holding as you are the two efficient soma grinders of complementarity in celebrative action, let the noble Devas, loved and adorable, come and join you in your creative programme. And, of the three gifts of action, honour and splendour of joyous success and prosperity, I make it possible for you to achieve as much as you choose to have.

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11.1.11

इ॒यं ते॑ धी॒तिरि॒दमु॑ ते ज॒नित्रं॑ गृ॒ह्णातु॒ त्वामदि॑तिः॒ शूर॑पुत्रा। परा॑ पुनीहि॒ य इ॒मां पृ॑त॒न्यवो॒ऽस्यै र॒यिं सर्व॑वीरं॒ नि य॑च्छ ॥

This is your land of birth. This is your throught, knowledge and culture, your very being and identity. Let this inviolable earth, mother of the brave, own, hold and sustain you. Sift them all out, like chaff from the grain, who pollute, damage and violate her. Create and give her wealth, honour and excellence all worthy of the brave.

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11.1.12

उ॑पश्व॒से द्रु॒वये॑ सीदता यू॒यं वि वि॑च्यध्वं यज्ञियास॒स्तुषैः॑। श्रि॒या स॑मा॒नानति॒ सर्वा॑न्त्स्यामाधस्प॒दं द्वि॑ष॒तस्पा॑दयामि ॥

Sit you all together for a higher life of values and vitality, compare the grain with the chaff, discriminate, judge and make your choice. Let us exceed our equals in honour, excellence and grace. I throw down under all those forces which hate and malign us.

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11.1.13

परे॑हि नारि॒ पुन॒रेहि॑ क्षि॒प्रम॒पां त्वा॑ गो॒ष्ठोऽध्य॑रुक्ष॒द्भरा॑य। तासां॑ गृह्णीताद्यत॒मा य॒ज्ञिया॒ अस॑न्वि॒भाज्य॑ धी॒रीत॑रा जहीतात् ॥

O women, rise high, go far and come back home soon. Let the assembly for collective action and policy raise you high for full achievement and self-fulfilment. Of those actions take up those which, for you, are worthy of association and participation and, thinking patiently and intelligently, sift and leave the rest aside.

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11.1.14

एमा अ॑गुर्यो॒षितः॒ शुम्भ॑माना॒ उत्ति॑ष्ठ नारि त॒वसं॑ रभस्व। सु॒पत्नी॒ पत्या॑ प्र॒जया॑ प्र॒जाव॒त्या त्वा॑गन्य॒ज्ञः प्रति॑ कु॒म्भं गृ॑भाय ॥

O First Lady of the Order, these bright and gracious women have come. Rise and welcome them all enthusiastically. Noble wife of a noble husband, blessed mother of noble progeny, along with your husband and your children, a sacred yajnic occasion for good fellowship has come to you. Take up the jar of water and offer them the hospitality of welcome.

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11.1.15

ऊ॒र्जो भा॒गो निहि॑तो॒ यः पु॒रा व॒ ऋषि॑प्रशिष्टा॒प आ भ॑रै॒ताः। अ॒यं य॒ज्ञो गा॑तु॒विन्ना॑थ॒वित्प्र॑जा॒विदु॒ग्रः प॑शु॒विद्वी॑र॒विद्वो॑ अस्तु ॥

Your share of action and energy, your share of Dharma with rights and duties integrated, which is ancient and eternal, is ordained, secured and preserved for you since eternity. O citizens of the world, fulfil these acts of personal and social obligations defined and ordained by the Rshis. This creative yajna of personal, social and divine ordinances is harbinger of the gifts of earth, progeny, wealth of life and a nation of the brave.

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11.1.16

अग्ने॑ च॒रुर्य॒ज्ञिय॒स्त्वाध्य॑रुक्ष॒च्छुचि॒स्तपि॑ष्ठ॒स्तप॑सा तपैनम्। आ॑र्षे॒या दै॒वा अ॑भिसं॒गत्य॑ भा॒गमिमं तपि॑ष्ठा ऋ॒तुभि॑स्तपन्तु ॥

Agni, leading light of life in the home, society and the world, may this holy vessel of yajnic offerings and this oblation into the sacred fire raise you high in life. Pure at heart, most highly dedicated to the fiery discipline of yajnic life, keep it up hot and sizzling with your heat of faith and relentless action. Let the devotees, dedicated to visionary sages and the divinities of nature and humanity, tempered in the crucibles of social discipline, having joined together, keep the fire burning, and, according to the seasons of time and place, offer their contribution to society.

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11.1.17

शु॒द्धाः पू॒ता यो॒षितो॑ य॒ज्ञिया॑ इ॒मा आप॑श्च॒रुमव॑ सर्पन्तु शु॒भ्राः। अदुः॑ प्र॒जां ब॑हु॒लान्प॒शून्नः॑ प॒क्तौद॒नस्य॑ सु॒कृता॑मेतु लो॒कम् ॥

May these pure, consecrated, adorable gracious young women and their holy actions like gentle streams of water move to the sacred vessel to prepare the holy food for yajna for the community on way to divinity. May they give us noble progeny and plenty of wealth, and may those who prepare and perfect the food for divinity reach the regions of highest attainment in life.

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11.1.18

ब्रह्म॑णा शु॒द्धा उ॒त पू॒ता घृ॒तेन॒ सोम॑स्यां॒शव॑स्तण्डु॒ला य॒ज्ञिया॑ इ॒मे। अ॒पः प्र वि॑शत॒ प्रति॑ गृह्णातु वश्च॒रुरि॒मं प॒क्त्वा सु॒कृता॑मेत लो॒कम् ॥

Sanctified with holy chant of Vedic verses, seasoned and refined with ghrta, are these tandulas, rice preparations, and filaments of soma, holy offerings meant for yajna, joining the divinities in the process.Let the holy vessel receive these for the oblations. O devoted men and women, having prepared these holy offerings and having made the offer rise and reach the regions of bliss and divine communion.

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11.1.19

उ॒रुः प्र॑थस्व मह॒ता म॑हि॒म्ना स॒हस्र॑पृष्ठः सुकृ॒तस्य॑ लो॒के। पि॑ताम॒हाः पि॒तरः॑ प्र॒जोप॒जाऽहं प॒क्ता प॑ञ्चद॒शस्ते॑ अस्मि ॥

O yajamana, noble support of thousands, with the preparation and offer of food for the divinities, rise and expand with greatness and glory in the field of holy work in the region of divine bliss. O Lord, presiding presence of Divinity, grandparents, parents, children, children’s children, we are fifteen, and I , preparing and offering the food for you.

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11.1.20

स॒हस्र॑पृष्ठः श॒तधा॑रो॒ अक्षि॑तो ब्रह्मौद॒नो दे॑व॒यानः॑ स्व॒र्गः। अ॒मूंस्त॒ आ द॑धामि प्र॒जया॑ रेषयैनान्बलिहा॒राय॑ मृडता॒न्मह्य॑मे॒व ॥

Support of thousands, streaming forth in a hundred showers, unhurt and undiminished is Brahmaudana, food for divinities, the path of divines to the regions of bliss. I sustain all those around me along with their progeny who bear homage to you, O Lord, move and inspire all these, be kind and gracious for my sake so that we all are able to offer the homage of Brahmaudana.

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11.1.21

उ॒देहि॒ वेदिं॑ प्र॒जया॑ वर्धयैनां नु॒दस्व॒ रक्षः॑ प्रत॒रं धे॑ह्येनाम्। श्रि॒या स॑मा॒नानति॒ सर्वा॑न्त्स्यामाधस्प॒दं द्वि॑ष॒तस्पा॑दयामि ॥

Rise and raise the Vedi, raise and advance these homage bearers with progeny, strike off the destroyers, lead this noble community farther on way to progress. Let us all be equal and higher with honour, excellence and grace. I keep the jealous and the malignants down under control of the force of law.

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11.1.22

अ॒भ्याव॑र्तस्व प॒शुभिः॑ स॒हैनां॑ प्र॒त्यङे॑नां दे॒वता॑भिः स॒हैधि॑। मा त्वा॒ प्राप॑च्छ॒पथो॒ माभि॑चा॒रः स्वे क्षेत्रे॑ अनमी॒वा वि रा॑ज ॥

Turn and meet this people with wealth. Come with divinities and be with them. Let no ordeal of imprecation touch you. Let no sabotage injure and afflict you. Rule and shine in your own dominion free from affliction and ailment.

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11.1.23

ऋ॒तेन॑ त॒ष्टा मन॑सा हि॒तैषा ब्र॑ह्मौद॒नस्य॒ विहि॑ता॒ वेदि॒रग्रे॑। अं॑स॒द्रीं शु॒द्धामुप॑ धेहि नारि॒ तत्रौ॑द॒नं सा॑दय दै॒वाना॑म् ॥

O First Lady of the Dominion, before you is Brahmaudana vedi, made according to the dynamic laws of Truth, designed with the vision and thought of mind, ordained and provided since time immemorial. Pure, protective and adorable it is, keep it high up before you and have it provided with food for the divinities and human enlightenment therein.

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11.1.24

अदि॑ते॒र्हस्तां॒ स्रुच॑मे॒तां द्वि॒तीयां॑ सप्तऋ॒षयो॑ भूत॒कृतो॒ यामकृ॑ण्वन्। सा गात्रा॑णि वि॒दुष्यो॑द॒नस्य॒ दर्वि॒र्वेद्या॒मध्ये॑नं चिनोतु ॥

This ladle, which seven Rshis, dynamic formative forces of nature, makers of material forms of the world, constituted and formed as the second service hand of inviolable mother Prakrti, and which is familiar with all parts and particles of Odana, yajnic food, may this ladel collect, concentrate and offer the fragrant oblation into the vedi (through the First Lady of the Order).

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11.1.25

शृ॒तं त्वा॑ ह॒व्यमुप॑ सीदन्तु दै॒वा निः॒सृप्या॒ग्नेः पुन॑रेना॒न्प्र सी॑द। सोमे॑न पू॒तो ज॒ठरे॑ सीद ब्र॒ह्मणा॑मार्षे॒यास्ते॒ मा रि॑षन्प्राशि॒तारः॑ ॥

O yajnic food for the fire and the participants, well prepared and seasoned in delicious form, may the priests and participants of divine interests come and sit by you. Please them, seasoned and sanctified as you are with soma. Satisfy their appetite and see that the sagely receivers do not experience any want or dissatisfaction.

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11.1.26

सोम॑ राजन्त्सं॒ज्ञान॒मा व॑पैभ्यः॒ सुब्रा॑ह्मणा यत॒मे त्वो॑प॒सीदा॑न्। ऋषी॑नार्षे॒यांस्तप॒सोऽधि॑ जा॒तान्ब्र॑ह्मौद॒ने सु॒हवा॑ जोहवीमि ॥

O Soma, self-refulgent sweetness of the food of divine yajna, O brilliant ruler of the land of peace and beautiful life, create and spread the light of comprehensive knowledge and spiritual elevation for the Brahma-loving priests and participants, howsoever may they be sitting around you. Dedicated host, lover of yajna, I call upon the Rshis and the dedicated disciples of the Rshis risen through tapas, discipline of Brahmacharya austerity, to the yajna of divine homage and human enlightenment.

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11.1.27

शु॒द्धाः पू॒ता यो॒षितो॑ य॒ज्ञिया॑ इ॒मा ब्र॒ह्मणां॒ हस्ते॑षु प्रपृ॒थक् सा॑दयामि। यत्का॑म इ॒दम॑भिषि॒ञ्चामि॑ वो॒ऽहमिन्द्रो॑ म॒रुत्वा॒न्त्स द॑दादि॒दं मे॑ ॥

These young maidens, virgins pure, sanctified through the discipline of education, adorable like sacred waters of yajna, I assign unto the hands of Brahma- graduates, one for one singly. Whatever desire and purpose of life I entertain, consecrate and expect of you, may Indra, ruler of the vibrant nation, fulfil for me. (This mantra refers to the sacred institution of marriage for the fulfilment of a holy social purpose, the married girl being prepared as the first lady of the home and family order in Grhastha Ashrama yajna. Swami Dayananda writes in Satyartha Prakasha that teachers can play — not that they do and must — an important role in the young people’s selection of their life partner since they know their nature, character, interests and behaviour from personal contact during the disciples’ stay in the homely institute of education in their respective Gurukuls. The mantra may also be interpreted as a divine dispensation so far as the institution of marriage is concerned.)

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11.1.28

इ॒दं मे॒ ज्योति॑र॒मृतं॒ हिर॑ण्यं प॒क्वं क्षेत्रा॑त्काम॒दुघा॑ म ए॒षा। इ॒दं धनं॒ नि द॑धे ब्राह्म॒णेषु॑ कृ॒ण्वे पन्थां॑ पि॒तृषु॒ यः स्व॒र्गः ॥

This is my light immortal, gold in reality culled and matured from the field of existence, the food of life which, like the mother cow, fulfils my desire and purpose of living. This is the wealth I assign and entrust to the Brahmanas, dedicated to knowledge and enlightenment. Thus do I create the paradisal path among the pitaras, parental sustainers of the people, and the life around. (The mantra may also be interpreted literally in relation to food production and maintenance of the intellectuals who preserve and advance knowledge.)

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11.1.29

अ॒ग्नौ तुषा॒ना व॑प जा॒तवे॑दसि प॒रः क॒म्बूकाँ॒ अप॑ मृड्ढि दू॒रम्। ए॒तं शु॑श्रुम गृहरा॒जस्य॑ भा॒गमथो॑ विद्म॒ निरृ॑तेर्भाग॒धेय॑म् ॥

Put the chaff into the fire. Throw away the husk. We have heard that the chaff is the share of the home fire, and we know that the husk is the share of the earth.

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11.1.30

श्राम्य॑तः॒ पच॑तो विद्धि सुन्व॒तः पन्थां॑ स्व॒र्गमधि॑ रोहयैनम्। येन॒ रोहा॒त्पर॑मा॒पद्य॒ यद्वय॑ उत्त॒मं नाकं॑ पर॒मं व्यो᳡म ॥

O Lord, know that who toils to produce, who cooks and serves, and that who distils the essence. Raise him on the path that leads to paradisal bliss so that, having realised the best of life, he may rise to the highest state of bliss and the divine presence of Brahma.

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11.1.31

ब॒भ्रेर॑ध्वर्यो॒ मुख॑मे॒तद्वि मृ॒ड्ढ्याज्या॑य लो॒कं कृ॑णुहि प्रवि॒द्वान्। घृ॒तेन॒ गात्रानु॒ सर्वा॒ वि मृ॑ड्ढि कृ॒ण्वे पन्थां॑ पि॒तृषु॒ यः स्व॒र्गः ॥

Organising priest of yajna, O Adhvaryu, unlock the entry to the heart of divinity in the mind, cleanse the vessel of junk, make room for grace and ghrta, knowing as you do the process of communion. Anoint all the limbs of body and mind with the ghrta of love and grace, and know thus it is I make the path among parental sustainers of life to lead you to paradisal bliss in divinity.

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11.1.32

बभ्रे॒ रक्षः॑ स॒मद॒मा व॑पै॒भ्योऽब्रा॑ह्मणा यत॒मे त्वो॑प॒सीदा॑न्। पु॑री॒षिणः॒ प्रथ॑मानाः पु॒रस्ता॑दार्षे॒यास्ते॒ मा रि॑षन्प्राशि॒तारः॑ ॥

O protector of yajna, rich in ghrta and grace, keep off the negative forces of arrogance opposed to lovers of divinity, whosoever they be around you. And see that those, who love positivity, bear and enjoy the food for yajna, rise and expand in knowledge and are dedicated to the sages close to you, never come to harm.

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11.1.33

आ॑र्षे॒येषु॒ नि द॑ध ओदन त्वा॒ नाना॑र्षेयाणा॒मप्य॒स्त्यत्र॑। अ॒ग्निर्मे॑ गो॒प्ता म॒रुत॑श्च॒ सर्वे॒ विश्वे॑ दे॒वा अ॒भि र॑क्षन्तु प॒क्वम् ॥

O Odana, food for yajnic enlightenment and the divinities, here I establish you among the sages and the disciples of divinity. Of those opposed to the sages, divinities and positive visionaries of life, there is none here. The food is ripe and ready. Agni, leading light, is the protector, so are the vibrant youth of the nation and all divinities of nature and humanity. They would protect and promote the food of life for enlightenment for us.

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11.1.34

य॒ज्ञं दुहा॑नं॒ सद॒मित्प्रपी॑नं॒ पुमां॑सं धे॒नुं सद॑नं रयी॒णाम्। प्र॑जामृत॒त्वमु॒त दी॒र्घमायू॑ रा॒यश्च॒ पोषै॒रुप॑ त्वा सदेम ॥

O Lord, let us always abide with you, perpetual giver of the showers of yajna, harbinger of happy, healthy, growing humanity, land and cows, culture and education, treasure of honour and excellence, progeny and people, immortality, long life with expansive wealth and glories of existence.

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11.1.35

वृ॑ष॒भो᳡सि॑ स्व॒र्ग ऋषी॑नार्षे॒यान्ग॑च्छ। सु॒कृतां॑ लो॒के सी॑द॒ तत्र॑ नौ संस्कृ॒तम् ॥

O Yajna, meeting of the human and divine, you are Vrshabha, giver of the showers of prosperity, leading to the paradisal bliss of life. Be moving and bless the sages and their followers and disciples. Establish us in the life of the performers of holy action where there is the gracious life for both you and me.

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11.1.36

स॒माचि॑नुष्वानुस॒म्प्रया॒ह्यग्ने॑ प॒थः क॑ल्पय देव॒याना॑न्। ए॒तैः सु॑कृ॒तैरनु॑ गच्छेम य॒ज्ञं नाके॒ तिष्ठ॑न्त॒मधि॑ स॒प्तर॑श्मौ ॥

O Agni, leading light of humanity, create and prepare pioneering paths of life worthy of divine souls, leading to Divinity. Move together by them and collect a tally of noble deeds. By these noble acts, let us rise and reach the adorable lord of yajna abiding in the state of the sevenfold rainbow beauty of light and divine bliss.

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11.1.37

येन॑ दे॒वा ज्योति॑षा॒ द्यामु॒दाय॑न्ब्रह्मौद॒नं प॒क्त्वा सु॑कृ॒तस्य॑ लो॒कम्। तेन॑ गेष्म सुकृ॒तस्य॑ लो॒कं स्व᳡रा॒रोह॑न्तो अ॒भि नाक॑मुत्त॒मम् ॥

By the light by which divine souls rose to the state of heavenly light and, having prepared and offered the homage of noble deeds to Divinity, ascended to the rewarding region of noble performance, by that very light and those very noble deeds performed as homage, we too would rise to the rewarding region of holy action, rising still higher and higher to the state of divine light and reach the highest bliss over every thing else.

✦ Sukta 2 · 31 verses ✦

11.2.1

भवा॑शर्वौ मृ॒डतं॒ माभि या॑तं॒ भूत॑पती॒ पशु॑पती॒ नमो॑ वाम्। प्रति॑हिता॒माय॑तां॒ मा वि स्रा॑ष्टं॒ मा नो॑ हिंसिष्टं द्वि॒पदो॒ मा चतु॑ष्पदः ॥

O Bhava and Sharva, be kind and gracious, do not assail us, come and protect us. O lords of forms in existence, O lords of living forms, homage of salutations to you. Do not shoot the arrow fixed upon the bow with the string drawn. Pray do not destroy our people and our animals.

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11.2.2

शुने॑ क्रो॒ष्ट्रे मा शरी॑राणि॒ कर्त॑म॒लिक्ल॑वेभ्यो॒ गृध्रे॑भ्यो॒ ये च॑ कृ॒ष्णा अ॑वि॒ष्यवः॑। मक्षि॑कास्ते पशुपते॒ वयां॑सि ते विघ॒से मा वि॑दन्त ॥

Let our bodies be not disposed to dogs, jackals, clamorous birds, vultures or black crows. O lord of living beings, let not your flies or insects or birds get on to feed upon our bodies. (Let no unnatural death befall us).

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11.2.3

क्रन्दा॑य ते प्रा॒णाय॒ याश्च॑ ते भव॒ रोप॑यः। नम॑स्ते रुद्र कृण्मः सहस्रा॒क्षाया॑मर्त्य ॥

O Bhava, lord creator of forms of existence, O Rudra, lord of life and death, salutations to you for the inevitable call, for the pranic gift of life, for all your evolutionary powers. O lord immortal of infinite unbounded eyes, we offer you homage of worship and obedience with submission of the will.

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11.2.4

पु॒रस्ता॑त्ते॒ नमः॑ कृण्म उत्त॒राद॑ध॒रादु॒त। अ॑भीव॒र्गाद्दि॒वस्पर्य॒न्तरि॑क्षाय ते॒ नमः॑ ॥

We do you homage from the front, from above and below, salutations to you from all round over the heavens of light and to you as the entire space itself.

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11.2.5

मुखा॑य ते पशुपते॒ यानि॒ चक्षूं॑षि ते भव। त्व॒चे रू॒पाय॑ सं॒दृशे॑ प्रती॒चीना॑य ते॒ नमः॑ ॥

O Pashupati, lord of living forms, O Bhava, lord of existence and creation, homage of worship to you, to your face as the universe is, your eyes that the infinite stars are. Salutations to you, beautiful and beatific cover of existence as you are, and salutations to you for your direct manifestation in the universe.

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11.2.6

अङ्गे॑भ्यस्त उ॒दरा॑य जि॒ह्वाया॑ आ॒स्या᳡य ते। द॒द्भ्यो ग॒न्धाय॑ ते॒ नमः॑ ॥

Salutations to you for all your universal limbs of the cosmos: for your belly as the space is, for your tongue that nature is as it proclaims your presence in action, for your mouth as it consumes old forms and materials for new creations, for your teeth and jaws as you crush things for justice and transformation, and homage to your fragrance that the flowers are.

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11.2.7

अस्त्रा॒ नील॑शिखण्डेन सहस्रा॒क्षेण॑ वा॒जिना॑। रु॒द्रेणा॑र्धकघा॒तिना॒ तेन॒ मा सम॑रामहि ॥

Let us never try to war upon Rudra, the archer, lord of dark clouds across the skies, all-watching with a thousand eyes, all victorious lord of ultimate speed of natural evolution, and destroyer of the violent.

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11.2.8

स नो॑ भ॒वः परि॑ वृणक्तु वि॒श्वत॒ आप॑ इवा॒ग्निः परि॑ वृणक्तु नो भ॒वः। मा नो॒ऽभि मां॑स्त॒ नमो॑ अस्त्वस्मै ॥

May Bhava protect us all round. As water protects against fire and fire protects against freezing waters, so may Bhava protect us against contradictions. May Bhava never destroy us. Homage of worship be to Bhava.

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11.2.9

च॒तुर्नमो॑ अष्ट॒कृत्वो॑ भ॒वाय॒ दश॒ कृत्वः॑ पशुपते॒ नम॑स्ते। तवे॒मे पञ्च॑ प॒शवो॒ विभ॑क्ता॒ गावो॒ अश्वाः॒ पुरु॑षा अजा॒वयः॑ ॥

Four ways, four times, homage to Bhava, lord creator of forms of life, eight times, ten times homage of worship be to you, O Bhava. All these five forms of living beings, varied each in its own way, cows, horses, humans, goats and sheep are yours.

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11.2.10

तव॒ चत॑स्रः प्र॒दिश॒स्तव॒ द्यौस्तव॑ पृथि॒वी तवे॒दमु॑ग्रो॒र्व१॒॑न्तरि॑क्षम्। तवे॒दं सर्व॑मात्म॒न्वद्यत्प्रा॒णत्पृ॑थि॒वीमनु॑ ॥

Yours are these four quarters of space. The heaven is yours, the earth is yours, and yours is this vast refulgent region of light. Yours is all this that lives as soul in body, which breathes and lives on earth.

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11.2.11

उ॒रुः कोशो॑ वसु॒धान॒स्तवा॒यं यस्मि॑न्नि॒मा विश्वा॒ भुव॑नान्य॒न्तः। स नो॑ मृड पशुपते॒ नम॑स्ते प॒रः क्रो॒ष्टारो॑ अभि॒भाः श्वानः॑ प॒रो य॑न्त्वघ॒रुदो॑ विके॒श्यः᳡ ॥

This vast and boundless treasure-hold of the wealth of the universe is yours in which abide all the worlds of existence. O Pashupati, our homage to you! Pray be kind and gracious to us. Let all ominous dogs and jackals be away. Let all howling hags with floating hair get off from here.

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11.2.12

धनु॑र्बिभर्षि॒ हरि॑तं हिर॒ण्ययं॑ सहस्र॒घ्नि श॒तव॑धं शिखण्डिन्। रु॒द्रस्येषु॑श्चरति देवहे॒तिस्तस्यै॒ नमो॑ यत॒मस्यां॑ दि॒शी॒तः ॥

O Rudra, lord of the blue locks of clouds and oceans of space, you wield the colourful golden bow of infinite reach that touches thousands and kills hundreds at a stroke. Homage and salutations to this thunderous blow of the divine arrow of Rudra wherever in whatever direction from here it reaches and operates.

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11.2.13

यो॒भिया॑तो नि॒लय॑ते॒ त्वां रु॑द्र नि॒चिकी॑र्षति। प॒श्चाद॑नु॒प्रयु॑ङ्क्षे॒ तं वि॒द्धस्य॑ पद॒नीरि॑व ॥

Whoever the target of the strike, if he tries to evade and escape and thus render you ineffectual, you follow and overtake him as a hunter tracks the prey by the pugmarks.

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11.2.14

भ॑वारु॒द्रौ स॒युजा॑ संविदा॒नावु॒भावु॒ग्रौ च॑रतो वी॒र्या᳡य। ताभ्यां॒ नमो॑ यत॒मस्यां॑ दि॒शी॒तः ॥

Bhava and Rudra, maker and breaker, both together, both simultaneously operative, both bright and unsparing, act together to realise their power and purpose of divine creative evolution. Homage and salutations to them wherever in whatever direction from here they be operating.

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11.2.15

नम॑स्तेऽस्त्वाय॒ते नमो॑ अस्तु पराय॒ते। नम॑स्ते रुद्र॒ तिष्ठ॑त॒ आसी॑नायो॒त ते॒ नमः॑ ॥

Salutations to you, Rudra, as you come and emerge into consciousness, salutations to you as you go from consciousness, salutations to you as you stay by as long as you do, and salutations to you as you abide in the consciousness in steady presence.

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11.2.16

नमः॑ सा॒यं नमः॑ प्रा॒तर्नमो॒ रात्र्या॒ नमो॒ दिवा॑। भ॒वाय॑ च श॒र्वाय॑ चो॒भाभ्या॑मकरं॒ नमः॑ ॥

Salutations in the evening, salutations in the morning, salutations at night, salutations in the day. Salutations to Bhava and Sharva, I offer salutations to both together simultaneously.

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11.2.17

स॑हस्रा॒क्षम॑तिप॒श्यं पु॒रस्ता॑द्रु॒द्रमस्य॑न्तं बहु॒धा वि॑प॒श्चित॑म्। मोपा॑राम जि॒ह्वयेय॑मानम् ॥

Let us never relent in our praise and adoration of Rudra in words, all pervasive, all watching lord with a thousand eyes, dispelling darkness and injustice upfront, all wise and omniscient in universal ways.

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11.2.18

श्या॒वाश्वं॑ कृ॒ष्णमसि॑तं मृ॒णन्तं॑ भी॒मं रथं॑ के॒शिनः॑ पा॒दय॑न्तम्। पूर्वे॒ प्रती॑मो॒ नमो॑ अस्त्वस्मै ॥

Let us at first hand know and realise this Rudra, lord of all colourful powers and possibilities, all attractive, free, gracious dispenser of justice and mercy, at the same time terrible and blazing even in excess of the chariot of the refulgent sun. Homage of salutations to this lord Rudra.

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11.2.19

मा नो॒ऽभि स्रा॑ म॒त्यं᳡ देवहे॒तिं मा नः॑ क्रुधः पशुपते॒ नम॑स्ते। अ॒न्यत्रा॒स्मद्दि॒व्यां शाखां॒ वि धू॑नु ॥

Pray do not strike the punitive bolt of divine displeasure upon us. Pray be not angry, O Pashupati. Homage and salutations to you. Let the celestial lightning strike elsewhere away from us.

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11.2.20

मा नो॑ हिंसी॒रधि॑ नो ब्रूहि॒ परि॑ णो वृङ्ग्धि॒ मा क्रु॑धः। मा त्वया॒ सम॑रामहि ॥

Pray do not hurt us. Speak to us, advise and admonish. Spare us the violence and cruelty of nature. Pray do not be angry with us. And we would never violate your law and life’s discipline.

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11.2.21

मा नो॒ गोषु॒ पुरु॑षेषु॒ मा गृ॑धो नो अजा॒विषु॑। अ॒न्यत्रो॑ग्र॒ वि व॑र्तय॒ पिया॑रूणां प्र॒जां ज॑हि ॥

Pray do not covet to deprive us of our cows, our people, our sheep and goats. O lord of passion and punishment, let your strike fall elsewhere. Strike the forces of hate and violence, strike their manpower.

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11.2.22

यस्य॑ त॒क्मा कासि॑का हे॒तिरेक॒मश्व॑स्येव॒ वृष॑णः॒ क्रन्द॒ एति॑। अ॑भिपू॒र्वं नि॒र्णय॑ते॒ नमो॑ अस्त्वस्मै ॥

Whose natural strike is fever and cough which comes to a person like the neighing of a powerful horse as if it has hit upon the offender in advance: Salutations and homage to this controller of nature’s order.

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11.2.23

यो॒न्तरि॑क्षे॒ तिष्ठ॑ति॒ विष्ट॑भि॒तोऽय॑ज्वनः प्रमृ॒णन्दे॑वपी॒यून्। तस्मै॒ नमो॑ द॒शभिः॒ शक्व॑रीभिः ॥

He that abides firmly in the middle region, punishing those that neglect yajna and ignore the divinities, to that lord of nature, homage and salutations tenfold ten times with Shakvari verses.

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11.2.24

तुभ्य॑मार॒ण्याः प॒शवो॑ मृ॒गा वने॑ हि॒ता हं॒साः सु॑प॒र्णाः श॑कु॒ना वयां॑सि। तव॑ य॒क्षं प॑शुपते अ॒प्स्व१॒॑न्तस्तुभ्यं॑ क्षरन्ति दि॒व्या आपो॑ वृ॒धे ॥

Wild animals, deer and other beasts collectively living in the forest, swans, eagles, vultures and crows, all do homage to you. O Pashupati, your adorable spirit rolls in the waters. For you, in your adoration, for your exaltation celestial showers rain down and bless the earth.

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11.2.25

शिं॒शु॒मारा॑ अजग॒राः पु॑री॒कया॑ ज॒षा मत्स्या॑ रज॒सा येभ्यो॒ अस्य॑सि। न ते॑ दू॒रं न प॑रि॒ष्ठास्ति॑ ते भव स॒द्यः सर्वा॒न्परि॑ पश्यसि॒ भूमिं॒ पूर्व॑स्माद्धं॒स्युत्त॑रस्मिन्समु॒द्रे ॥

Whale, serpent, tortoise, crocodile, fish, and the constellations of stars for which you move light and energy with the Rajas potential of nature, all these are neither far from you nor without you anywhere. Bhava, lord of Being and Becoming, you instantly and simultaneously see them all and you see the earth and the entire universe, and you raise and evolve things from the lower and former forms into the latter and higher forms in the world of existence. (Professor Vishwanatha Vidyalankara has explained the natural creative names as constellations of stars with astronomical evidence in his commentary on this mantra.)

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11.2.26

मा नो॑ रुद्र त॒क्मना॒ मा वि॒षेण॒ मा नः॒ सं स्रा॑ दि॒व्येना॒ग्निना॑। अ॒न्यत्रा॒स्मद्वि॒द्युतं॑ पातयै॒ताम् ॥

O Rudra, afflict us not with the fever of life, nor with poison, nor with fire and lightning from above. Let this lightning strike elsewhere from us.

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11.2.27

भ॒वो दि॒वो भ॒व ई॑शे पृथि॒व्या भ॒व आ प॑प्र उ॒र्व१॒॑न्तरि॑क्षम्। तस्मै॒ नमो॑ यत॒मस्यां॑ दि॒शी॒तः ॥

Bhava, lord of Being and Becoming, rules the heaven, Bhava rules the earth, Bhava pervades and rules the vast middle regions. Homage and salutations to him from us here wherever in whichever direction or quarter of space he be.

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11.2.28

भव॑ राज॒न्यज॑मानाय मृड पशू॒नां हि प॑शु॒पति॑र्ब॒भूथ॑। यः श्र॒द्दधा॑ति॒ सन्ति॑ दे॒वा इति॒ चतु॑ष्पदे द्वि॒पदे॑ऽस्य मृड ॥

O Bhava, ruler of earth and heaven and the middle regions, be kind and gracious to the yajamana, you are the ruler and protector of all the living forms of existence. Whoever has faith that the Devas, Bhava and divinities of nature and humanity, are there and pervasive, be kind and gracious to him for his people and for his cattle wealth.

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11.2.29

मा नो॑ म॒हान्त॑मु॒त मा नो॑ अर्भ॒कं मा नो॒ वह॑न्तमु॒त मा नो॑ वक्ष्य॒तः। मा नो॑ हिंसीः पि॒तरं॑ मा॒तरं॑ च॒ स्वां त॒न्वं᳡ रुद्र॒ मा री॑रिषो नः ॥

O Rudra, hurt not our seniors, hurt not our child, hurt not him that bears that responsibility of the home and family, hurt not him that would bear the responsibility of the home and family, hurt not our father and our mother, and pray do not hurt our own body and mind. Pray be kind and gracious to all of us. Our body and mind is your own, your gift.

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11.2.30

रु॒द्रस्यै॑लबका॒रेभ्यो॑ऽसंसूक्तगि॒लेभ्यः॑। इ॒दं म॒हास्ये॑भ्यः॒ श्वभ्यो॑ अकरं॒ नमः॑ ॥

To the uprorious, instantaneous and loudest warning waking voices of Rudra, I have done the homage and recognition due. (For this mantra cross-reference may be made to Swami Dayananda’s and Satavalekara’s commentary on Rgveda, 1, 161, 13.)

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11.2.31

नम॑स्ते घो॒षिणी॑भ्यो॒ नम॑स्ते के॒शिनी॑भ्यः। नमो॒ नम॑स्कृताभ्यो॒ नमः॑ संभुञ्ज॒तीभ्यः॑। नम॑स्ते देव॒ सेना॑भ्यः स्व॒स्ति नो॒ अभ॑यं च नः ॥

Divine Rudra, homage to your proclamatory warning forces, homage to your pioneering forces of light, fire and lightning, homage to your forces of the thunderbolt, homage to your consumptive-creative forces, homage, O Lord, to all your evolutionary forces. Pray let there be security, freedom from fear, and all round well being for us.

✦ Sukta 3 · 56 verses ✦

11.3.1

तस्यौ॑द॒नस्य॒ बृह॒स्पतिः॒ शिरो॒ ब्रह्म॒ मुख॑म् ॥

Of that Odana, Brhaspati, lord of the expansive universe and of the divine Veda, is the head, and Brahma, Veda, and Brahmana is the mouth, i.e., the mouthpiece, the speaker.

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11.3.2

द्यावा॑पृथि॒वी श्रो॒त्रे सू॑र्याचन्द्र॒मसा॒वक्षि॑णी सप्तऋ॒षयः॑ प्राणापा॒नाः ॥

Dyava-Prthivi, heaven and earth, are the ears, sun and moon are the eyes, and seven sages, i.e., seven stars of Ursa Major are the pranic energies, i.e., five pranas, sutratma and Dhananjaya Vayu.

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11.3.3

चक्षु॒र्मुस॑लं॒ काम॑ उ॒लूख॑लम् ॥

Chakshu, divine will and vision, is the pestle, and Kama, creative desire, is the mortar.

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11.3.4

दितिः॒ शूर्प॒मदि॑तिः शूर्पग्रा॒ही वातोऽपा॑विनक् ॥

Diti, Prakrti in the mutable state of existence, is the winnowing basket, Aditi, Prakrti as the constant base of mutability,is the winnower, and wind is the agent that separates the grain from the chaff.

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11.3.5

अश्वाः॒ कणा॒ गाव॑स्तण्डु॒ला म॒शका॒स्तुषाः॑ ॥

Horses are the grains, cows are the clean rice, flies and mosquitoes, the chaff.

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11.3.6

कब्रु॑ फली॒कर॑णाः॒ शरो॒ऽभ्रम् ॥

Variety is pieces of grain, clouds of vapour, the froth.

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11.3.7

श्या॒ममयो॑ऽस्य मां॒सानि॒ लोहि॑तमस्य॒ लोहि॑तम् ॥

Dark iron is its flesh, red metal, its blood.

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11.3.8

त्रपु॒ भस्म॒ हरि॑तं॒ वर्णः॒ पुष्क॑रमस्य ग॒न्धः ॥

Lead is its ash, gold is its colour, and the lotus flower is its fragrance.

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11.3.9

खलः॒ पात्रं॒ स्फ्यावंसा॑वी॒षे अ॑नू॒क्ये᳡ ॥

The threshing floor is its receptacle, two splints are its shoulders, and two poles are its spines.

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11.3.10

आ॒न्त्राणि॑ ज॒त्रवो॒ गुदा॑ वर॒त्राः ॥

The collar bones are its bonds, intestines are straps.

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11.3.11

इ॒यमे॒व पृ॑थि॒वी कु॒म्भी भ॑वति॒ राध्य॑मानस्यौद॒नस्य॒ द्यौर॑पि॒धान॑म् ॥

This earth is the pan for the boiling of rice, and the heaven is its cover.

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11.3.12

सीताः॒ पर्श॑वः॒ सिक॑ता॒ ऊब॑ध्यम् ॥

The furrows are its ribs, and the sand is content of the stomach.

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11.3.13

ऋ॒तं ह॑स्ताव॒नेज॑नं कु॒ल्यो᳡प॒सेच॑नम् ॥

Rtam is hand wash, and streams, sprinklers.

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11.3.14

ऋ॒चा कु॒म्भ्यधि॑हि॒तार्त्वि॑ज्येन॒ प्रेषि॑ता ॥

The cooking pan is placed on the fire by the yajna-performer with the chant of Rks...

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11.3.15

ब्रह्म॑णा॒ परि॑गृहीता॒ साम्ना॒ पर्यू॑ढा ॥

...Covered with flames of Samans, it has been taken off with the hymns of Atharva-veda.

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11.3.16

बृ॒हदा॒यव॑नं रथन्त॒रं दर्विः॑ ॥

Brhat-Samans are mixers of rice and water in the pan, and Rathantara Samans, the ladle to stir.

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11.3.17

ऋ॒तवः॑ प॒क्तार॑ आर्त॒वाः समि॑न्धते ॥

Seasons are the cooks and seasonal fuel and fragrances, the food of fire.

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11.3.18

च॒रुं पञ्च॑बिलमु॒खं घ॒र्मो॒भीन्धे॑ ॥

The heat of fire heats up the cauldron with five openings as the solar fire heats up the earth (mantra 11) for the ripening of grain.

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11.3.19

ओ॑द॒नेन॑ यज्ञव॒चः सर्वे॑ लो॒काः स॑मा॒प्याः᳡ ॥

Through preparation, maturation and experiential assimilation are realised all the facts, worlds and the Spirit of existence defined in the yajnic words of Vedic meditation.

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11.3.20

यस्मि॑न्त्समु॒द्रो द्यौर्भूमि॒स्त्रयो॑ऽवरप॒रं श्रि॒ताः ॥

It is that Brahmaudana, food for the spirit , in which are sustained the earth, heaven and the middle region of oceanic antariksha, the three worlds from the closest earth to the farthest high, which is the heaven of light.

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11.3.21

यस्य॑ दे॒वा अक॑ल्प॒न्तोच्छि॑ष्टे॒ षड॑शी॒तयः॑ ॥

It is that Brahmaudana in the transcendent state of which, over the immanent presence, divine sagePatanjali’s Yoga Sutras, I, 17-18, 42-45, and 49 and 51 for Savikalpa, Nirvikalpa, Savichara, Nirvichara Samadhi upto the Alinga state of Prakrti, Purusha Vishesha, and ultimately the Nirvishesha Nirodha Samadhi. This is the divine food for the spirit.)s experience and enjoy six kinds of meditative food of divine ecstasy. (‘Arka’, divine presence, is the food of Devas: Shatapatha, 12, 8, 1, 2. And Ashiti is anna, food: Shatapatha, 8, 5, 2, 17. Reference may be made to

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11.3.22

तं त्वौ॑द॒नस्य॑ पृच्छामि॒ यो अ॑स्य महि॒मा म॒हान् ॥

Great as is the glory of this Odana, food for the spirit, of that I ask you. Pray enlighten me.

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11.3.23

स य ओ॑द॒नस्य॑ महि॒मानं॑ वि॒द्यात् ॥

He that knows of the great glory of this Odana...

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11.3.24

नाल्प॒ इति॑ ब्रूया॒न्नानु॑पसेच॒न इति॒ नेदं च॒ किं चेति॑ ॥

He would say: Not little is this, nor is there no shower of bliss, nor that it is only this much, nor wonder what it is. (In other words, one who knows it knows it only in experience, but cannot define what it is, how much it is. There is a wise man’s saying: If you ask me, I know not; if you don’t ask me, I know. I know but I can’t say.)

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11.3.25

याव॑द्दा॒ताभि॑मन॒स्येत॒ तन्नाति॑ वदेत् ॥

As much as the Giver pleases to give ... don’t under-estimate, don’t understate, don’t say it should have been more ... because it is not enough.

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11.3.26

ब्र॑ह्मवा॒दिनो॑ वदन्ति॒ परा॑ञ्चमोद॒नं प्राशीः३ प्र॒त्यञ्चा३मिति॑

॥

The seeker scholars of Brahma say: Did you eat of the Odana that is farthest out or that which is at the closest within ? (The ‘farthest’ Barhma is veiled in the objective world of Prakrti, and the ‘closest’ is within the heart core in the essence (Brhadaranyakopanishad, 2, 3, 1; Kathopanishad, 2,4,1; Yajurveda 40,6; Ishopanishad, 6).

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11.3.27

त्वमो॑द॒नं प्राशी३स्त्वामो॑द॒ना३ इति॑ ॥

Did you eat the Odana, or the Odana ate you?

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11.3.28

परा॑ञ्चं चैनं॒ प्राशीः॑ प्रा॒णास्त्वा॑ हास्य॒न्तीत्ये॑नमाह ॥

If you ate the remote Odana, i.e., if you are lost in the external world, then the pranas, i.e., life-sustaining energies (Yajurveda, 17, 71) will forsake you. So says the master, (because the external world will eat you).

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11.3.29

प्र॒त्यञ्चं॑ चैनं॒ प्राशी॑रपा॒नास्त्वा॑ हास्य॒न्तीत्ये॑नमाह ॥

If you ate the closest Odana, i.e., if you are dedicated to Brahma within the heart core, apana, the cause of death (Aitareyopanishad, 1, 2, 4), will forsake you. So says the master.

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11.3.30

नैवाहमो॑द॒नं न मामो॑द॒नः ॥

Neither have I eaten the (external) Odana, nor has the (external) Odana eaten me.

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11.3.31

ओ॑द॒न ए॒वौद॒नं प्राशी॑त् ॥

In fact Odana itself has eaten Odana. (The question of the eater and the eaten remains as long as the duality of the two, subject and object, remains. In the state of communion and union, the duality goes away. Brahma which, in the state of duality, was the Odana, or food of the Yogi for the spirit, now, in the state of union, has taken up the meditative soul as its own self or child (Yogasutras, 1, 3 and 41; and Gita, 4, 24 and 9, 16. The two are one, indistinguishable, the duality is gone.)

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11.3.32

तत॑श्चैनम॒न्येन॑ शी॒र्ष्णा प्राशी॒र्येन॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। ज्ये॑ष्ठ॒तस्ते॑ प्र॒जा म॑रिष्य॒तीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। बृ॑ह॒स्पति॑ना शी॒र्ष्णा। तेनै॑नं॒ प्राशि॑षं॒ तेनै॑नमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you eat of this Odana by any other head, i.e., with any other thought, intention and faith, than that by which the ancient Rshis ate and internalised this divine food, then your people and progeny from the eldest onwards would be lost, so said the master to the disciple. And so I eat of the Odana, the divine food in meditation, neither greedily as it is closest, nor desperately as it is farthest, nor out of necessity as it is discordant. I have eaten it with Brhaspati, i.e., with the highest thought and faith. I have eaten it with that, by that I have obtained it. And this Odana is complete in all aspects, perfect in all parts, and perfect whole in body form. He that knows this and eats thus becomes complete in all limbs, perfect in all parts, perfect whole in body, mind and soul.

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11.3.33

तत॑श्चैनम॒न्याभ्यां॒ श्रोत्रा॑भ्यां॒ प्राशी॒र्याभ्यां॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। ब॑धि॒रो भ॑विष्य॒सीत्ये॑नमाह। तं वा॑ अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। द्यावा॑पृथि॒वीभ्यां॒ श्रोत्रा॑भ्याम्। ताभ्या॑मेनं॒ प्राशि॑षं॒ ताभ्या॑मेनमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you eat, i.e., experience this Odana by any other ears than those by which the ancient Rshis perceived and internalised this divine presence and the Word, then you will become deaf, the words would be lost, so said the master to the disciple. And so I experience the Odana neither greedilyby them I have obtained it. And this Odana is complete in all aspects, perfect in all parts, and perfect whole in body form. He that knows this and perceives thus becomes complete in all limbs, perfect in all parts, perfect whole in body, mind and soul. as it is closest, nor desperately as it is farthest, nor out of necessity as it is within or discordant. I have experienced it from heaven and earth with the ears. I have received it from them with them, from them and

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11.3.34

तत॑श्चैनम॒न्याभ्या॑म॒क्षीभ्यां॒ प्राशी॒र्याभ्यां॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। अ॒न्धो भ॑विष्य॒सीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। सू॑र्याचन्द्रम॒साभ्या॑म॒क्षीभ्या॑म्। ताभ्या॑मेनं॒ प्राशि॑षं॒ ताभ्या॑मेनमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you experience this Odana by any other eyes than those by which the ancient Rshis perceived and internalised it, then you would become blind to it, so said the master to the disciple. And so I And this Odana is complete in all aspects, perfect in all parts, and perfect whole in body form. And he that knows this and perceives thus becomes complete in all limbs, perfect in all parts, and perfect whole in body, mind and soul.perceive this Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within or discordant. I have perceived it from them with them, from them and by them I have obtained it.

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11.3.35

तत॑श्चैनम॒न्येन॒ मुखे॑न॒ प्राशी॒र्येन॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। मु॑ख॒तस्ते॑ प्र॒जा म॑रिष्य॒तीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। ब्रह्म॑णा॒ मुखे॑न। तेनै॑नं॒ प्राशि॑षं॒ तेनै॑नमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you eat, speak of, this Odana by any other tongue than that by which the ancient Rshis ate, internalised and spoke of it, then by word and mouth your people would be lost for words, so said the master to the disciple. And so I eat, speak of, this Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it from the divine mouth. By divine mouth I have experienced and spoken of it, from that and by that I have obtained it. And this Odana is complete in all aspects, perfect in all parts, and perfect whole in body form. And he that knows this and thus receives it becomes complete in all limbs, perfect in all parts, and perfect whole in body, mind and soul.

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11.3.36

तत॑श्चैनम॒न्यया॑ जि॒ह्वया॒ प्राशी॒र्यया॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। जि॒ह्वा ते॑ मरिष्य॒तीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। अ॒ग्नेर्जि॒ह्वया॑। तयै॑नं॒ प्राशि॑षं॒ तयै॑नमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you taste of this Odana by any other palatentham that by which the ancient Rshis tasted and internalised it, your taste will go down lifeless, thus spoke the master to the disciple. And so I taste of this Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I receive it from the flame of fire. By that tongue of fire I taste it and by that I obtain it. And this Odana is complete in all aspects, perfect in all parts, and perfect whole in body form. He that knows this and thus receives it becomes complete in all limbs, perfect in all parts, and perfect whole in body, mind and soul.

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11.3.37

तत॑श्चैनम॒न्यैर्दन्तैः॒ प्राशी॒र्यैश्चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। दन्ता॑स्ते शत्स्य॒न्तीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। ऋ॒तुभि॒र्दन्तैः॑। तै॑रेनं॒ प्राशि॑षं तैरेनमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you eat of this Odana by any other teeth than those by which the ancient Rshis ate of it, then your teeth would fall off, thus spoke the master to the disciple. And so I eat of this Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it with the teeth in accordance with the seasons. With those teeth, by those seasons, I have eaten of it, and with those teeth according to the seasons I have obtained it. And this Odana is complete in all aspects, perfect in all parts, and perfect whole in body form. He that knows this and receives it thus becomes complete in all limbs, perfect in all parts, and perfect whole in body, mind and soul.

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11.3.38

तत॑श्चैनम॒न्यैः प्रा॑णापा॒नैः प्राशी॒र्यैश्चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। प्रा॑णापा॒नास्त्वा॑ हास्य॒न्तीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। स॑प्तऋ॒षिभिः॑ प्राणापा॒नैः। तै॑रेनं॒ प्राशि॑षं तैरेनमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you eat and assimilate this Odana by any other prana-apanas than those by which the ancient Rshis ate and assimilated it, then prana- apanas would forsake you, thus spoke the master to the disciple. And so I eat and assimilate the Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it by the seven sages, that is, by five senses, mind and intelligence with prana-apanas. By these I have eaten it, by these I have obtained it. And this Odana is complete in all aspects, perfect in all parts, and perfect whole in body form. He that knows this and thus obtains it becomes complete in all limbs, perfect in all parts, and perfect whole in body, mind and soul.

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11.3.39

तत॑श्चैनम॒न्येन॒ व्यच॑सा॒ प्राशी॒र्येन॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। रा॑जय॒क्ष्मस्त्वा॑ हनिष्य॒तीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। अ॒न्तरि॑क्षेण॒ व्यच॑सा। तेनै॑नं॒ प्राशि॑षं॒ तेनै॑नमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you eat of this odana with any other view of self-expansion than that which the ancient Rshis had for eating it, then cancerous suffering will destroy you, so said the master to the disciple. And so I eat of this Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I take it with the vastness of the spaces in view as was the sages’ view. With that I eat it, by that I obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. He that knows this and thus obtains it becomes complete in all respects, perfect in all parts, and perfect whole in body form.

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11.3.40

तत॑श्चैनम॒न्येन॑ पृ॒ष्ठेन॒ प्राशी॒र्येन॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। वि॒द्युत्त्वा॑ हनिष्य॒तीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। दि॒वा पृ॒ष्ठेन॑। तेनै॑नं॒ प्राशि॑षं॒ तेनै॑नमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you eat of this Odana with any other sense of settlement and security than the purpose which the ancient Rshis had while they ate it, then Vidyut, cosmic energy, itself would destroy you, thus spake the master to the disciple. And so I eat of this Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I eat it with the sense of divine light and universal security and settlement. Thereby I ate it, thereby I obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect in body form. He that knows this and thus receives becomes complete in all respects, perfect in all parts, and perfect whole in body form.

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11.3.41

तत॑श्चैनम॒न्येनोर॑सा॒ प्राशी॒र्येन॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। कृ॒ष्या न रा॑त्स्य॒सीत्ये॑नमाह। तं वा॑ अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। पृ॑थि॒व्योर॑सा। तेनै॑नं॒ प्राशि॑षं॒ तेनै॑नमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you eat of this Odana with any other love and desire of the heart than the love and desire with which the ancient Rshis ate it, then you will fail to grow by your farming, thus spake the master to the disciple. And so I eat of this Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it from the breast of the earth with her love and patience. With that I have experienced it and with that I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. He that knows this and thus receives grows complete in all respects, perfect in all parts, and perfect whole in body form.

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11.3.42

तत॑श्चैनम॒न्येनो॒दरे॑ण॒ प्राशी॒र्येन॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। उ॑दरदा॒रस्त्वा॑ हनिष्य॒तीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। स॒त्येनो॒दरे॑ण। तेनै॑नं॒ प्राशि॑षं॒ तेनै॑नमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you taste of that Odana with any other stomach and hunger than that with which the ancient Rshis tasted it, then abdominal pain of insatiety will destroy you, thus spake the master to the disciple. And so I taste of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it with that sagely hunger for truth. With that I have eaten of it, with that I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. He that knows this and thus receives grows complete in all respects, perfect in all parts, and perfect whole in body form.

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11.3.43

तत॑श्चैनम॒न्येन॑ व॒स्तिना॒ प्राशी॒र्येन॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। अ॒प्सु म॑रिष्य॒सीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। स॑मु॒द्रेण॑ व॒स्तिना॑। तेनै॑नं॒ प्राशि॑षं॒ तेनै॑नमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you eat of that Odana with any other passion and ambition than that with which the ancient Rshis ate of it, you will drown and die in the depth of its waters, thus spake the master to the disciple. And so I eat of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it with the ambitious depth and vastness of the sea and space. With that ambition and that vastness of mind I have eaten of it and with that I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. He that knows this and thus receives grows complete in all respects, perfect in all parts, and perfect whole in body form.

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11.3.44

तत॑श्चैनम॒न्याभ्या॑मू॒रुभ्यां॒ प्राशी॒र्याभ्यां॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। ऊ॒रू ते॑ मरिष्यत॒ इत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। मि॒त्राव॑रुणयोरू॒रुभ्या॑म्। ताभ्या॑मेनं॒ प्राशि॑षं॒ ताभ्या॑मेनमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑।

And for that reason, if you eat of that Odana with any other thighs and lustrous vitality than that with which the ancient Rshis ate of it, then both your thighs will be devitalised, thus said the master to the disciple. And so I eat of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it from the light, lustre and vitality of the vast sun and moon. With that light and virility I have eaten of it, and with that I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. And he that knows this and thus receives grows complete in all respects, perfect in all parts, and perfect whole in body form.

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11.3.45

तत॑श्चैनम॒न्याभ्या॑मष्ठी॒वद्भ्यां॒ प्राशी॒र्याभ्यां॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। स्रा॒मो भ॑विष्य॒सीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। त्वष्टु॑रष्ठी॒वद्भ्या॑म्। ताभ्या॑मेनं॒ प्राशि॑षं॒ ताभ्या॑मेनमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

And for that reason, if you eat of that Odana with any other knees and forelegs for steadiness than those with which the ancient Rshis ate of it, then you will become lame, so said the master to the disciple. And so I eat of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it with the steadiness of the knees and forelegs of Tvashta, i.e., divine knowledge of nature’s constructive power. With that I have eaten of it, and with that I have obtained it. And this Odana, this knowledge and steadiness is complete in all respects, perfect in all parts and perfect whole in body form. And he that knows this and thus receives becomes complete in all respects, perfect in all parts, and perfect whole in body form.

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11.3.46

तत॑श्चैनम॒न्याभ्यां॒ पादा॑भ्यां॒ प्राशी॒र्याभ्यां॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। ब॑हुचा॒री भ॑विष्य॒सीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। अ॒श्विनोः॒ पादा॑भ्याम्। ताभ्या॑मेनं॒ प्राशि॑षं॒ ताभ्या॑मेनमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you eat of that Odana with any other feet for firmness than those with which the ancient Rshis ate of it, then you will end up as a wanderer, so said the master to the disciple. And so I eat of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it with the movememt of the Ashvins, complementary currents of natural energy. With that I have eaten of it, with that I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. And he that knows this and thus receives grows complete in all limbs, perfect in all parts, and perfect whole in body form.

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11.3.47

तत॑श्चैनम॒न्याभ्यां॒ प्रप॑दाभ्यां॒ प्राशी॒र्याभ्यां॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। स॒र्पस्त्वा॑ हनिष्य॒तीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। स॑वि॒तुः प्रप॑दाभ्याम्। ताभ्या॑मेनं॒ प्राशि॑षं॒ ताभ्या॑मेनमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you eat of that Odana with any other forefeet than those with which the ancient Rshis ate of it, the snake will bite and kill you, so said the master to the disciple. And so I eat of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it with the first forefeet, i.e., the first rays of Savita, the sun. With those I have eaten of it, with those I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. And he that knows this and thus receives grows complete in all respects, perfect in all parts, and perfect whole in body form.

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11.3.48

तत॑श्चैनम॒न्याभ्यां॒ हस्ता॑भ्यां॒ प्राशी॒र्याभ्यां॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। ब्रा॑ह्म॒णं ह॑निष्य॒सीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। ऋ॒तस्य॒ हस्ता॑भ्याम् । ताभ्या॑मेनं॒ प्राशि॑षं॒ ताभ्या॑मेनमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason if you eat of that Odana with any other hands than with those with which the ancient Rshis ate of it, you will violate the Brahmana in you and the spirit and value of knowledge and culture in society: Thus spoke the master to the disciple. And so I eat of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it with the hands of the laws of life’s dynamics and divine truth. With that truth I eat of it, with that I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. And he that knows this and thus receives grows complete in all respects, perfect in all parts, and perfect whole in body form.

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11.3.49

तत॑श्चैनम॒न्यया॑ प्रति॒ष्ठया॒ प्राशी॒र्यया॑ चै॒तं पूर्व॒ ऋष॑यः॒ प्राश्न॑न्। अ॑प्रतिष्ठा॒नो᳡नायत॒नो म॑रिष्य॒सीत्ये॑नमाह। तं वा अ॒हं ना॒र्वाञ्चं॒ न परा॑ञ्चं॒ न प्र॒त्यञ्च॑म्। स॒त्ये प्र॑ति॒ष्ठाय॑। तयै॑नं॒ प्राशि॑षं॒ तयै॑नमजीगमम्। ए॒ष वा ओ॑द॒नः सर्वा॑ङ्गः॒ सर्व॑परुः॒ सर्व॑तनूः। सर्वा॑ङ्ग ए॒व सर्व॑परुः॒ सर्व॑तनूः॒ सं भ॑वति॒ य ए॒वं वेद॑ ॥

For that reason, if you eat of that Odana with any Pratishtha, foundation, peace and stability in the totality of existence, other than that with which the ancient Rshis ate of it you will die unsettled and homeless, without rest and peace, thus spoke the master to the disciple. And so I eat of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I eat of it with settlement in truth. With that truth and settlement I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. And he that knows this and thus receives grows complete in all respects, perfect in all parts, and perfect whole in body form.

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11.3.50

ए॒तद्वै ब्र॒ध्नस्य॑ वि॒ष्टपं॒ यदो॑द॒नः ॥

This Brahmaudana is the summit gateway to the presence of Brahma.

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11.3.51

ब्र॒ध्नलो॑को भवति ब्र॒ध्नस्य॑ वि॒ष्टपि॑ श्रयते॒ य ए॒वं वेद॑ ॥

One that knows this rests on top of the presence of Brahma in Brahma-loka.

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11.3.52

ए॒तस्मा॒द्वा ओ॑द॒नात्त्रय॑स्त्रिंशतं लो॒कान्निर॑मिमीत प्र॒जाप॑तिः ॥

And with this Odana and from this Odana, Prakrti and Prakrti’s divine knowledge, Prajapati created the world of thirty-three divinities (eight Vasus, eleven Rudras, twelve Adityas, cosmic energy, and Yajna of evolution).

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11.3.53

तेषां॑ प्र॒ज्ञाना॑य य॒ज्ञम॑सृजत ॥

For the knowledge of these divinities Prajapati, created the evolutionary yajna and revealed the process.

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11.3.54

स य ए॒वं वि॒दुष॑ उपद्र॒ष्टा भव॑ति प्रा॒णं रु॑णद्धि ॥

One who becomes a close observer of the knower controls his pranic energy for divine realisation, but one who ignores and treats the knower with negligence and indifference violates his pranic energy.

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11.3.55

न च॑ प्रा॒णं रु॒णद्धि॑ सर्वज्या॒निं जी॑यते ॥

And not only does he violate his pranic energy, he is also deprived of his life’s wealth and property.

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11.3.56

न च॑ सर्वज्या॒निं जी॒यते॑ पु॒रैनं॑ ज॒रसः॑ प्रा॒णो ज॑हाति ॥

And not only is he deprived of his life’s wealth and property, even pranic energy forsakes him long before his full ripe age.

✦ Sukta 4 · 26 verses ✦

11.4.1

प्रा॒णाय॒ नमो॒ यस्य॒ सर्व॑मि॒दं वशे॑। यो भू॒तः सर्व॑स्येश्व॒रो यस्मि॒न्त्सर्वं॒ प्रति॑ष्ठितम् ॥

Homage to prana within whose power and control this entire world of existence breathes and vibrates. Prana is eternal, ruling lord over all, in which this entire universe is established and sustained.

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11.4.2

नम॑स्ते प्राण॒ क्रन्दा॑य॒ नम॑स्ते स्तनयि॒त्नवे॑। नम॑स्ते प्राण वि॒द्युते॒ नम॑स्ते प्राण॒ वर्ष॑ते ॥

O Prana, life of life, homage to you for the roar, homage to you for the thunder. Homage to you, Prana, for the lightning, homage to you as you shower with the waters of life.

· · ·

11.4.3

यत्प्रा॒ण स्त॑नयि॒त्नुना॑भि॒क्रन्द॒त्योष॑धीः। प्र वी॑यन्ते॒ गर्भा॑न्दध॒तेऽथो॑ ब॒ह्वीर्वि जा॑यन्ते ॥

When Prana with thunder and lightning roars, herbs are animated and fertilised, they bear the embryo of life, grow and are born manifold.

· · ·

11.4.4

यत्प्रा॒ण ऋ॒तावाग॑तेऽभि॒क्रन्द॒त्योष॑धीः। सर्वं॑ त॒दा प्र मो॑दते॒ यत्किं च॒ भूम्या॒मधि॑ ॥

When the season is come and Prana roars toward the herbs and trees, then all that is on earth rejoices and vibrates with life.

· · ·

11.4.5

य॒दा प्रा॒णो अ॒भ्यव॑र्षीद्व॒र्षेण॑ पृथि॒वीं म॒हीम्। प॒शव॒स्तत्प्र मो॑दन्ते॒ महो॒ वै नो॑ भविष्यति ॥

When Prana showers with torrents of rain on the great earth, then all living beings rejoice: there is going to be great plenty of food and prosperity, they celebrate.

· · ·

11.4.6

अ॒भिवृ॑ष्टा॒ ओष॑धयः प्रा॒णेन॒ सम॑वादिरन्। आयु॒र्वै नः॒ प्राती॑तरः॒ सर्वा॑ नः सुर॒भीर॑कः ॥

When showered over and regaled, herbs and trees speak to Prana together: You have given us life and more, you have given us all the beauty and fragrance of life.

· · ·

11.4.7

नम॑स्ते अस्त्वाय॒ते नमो॑ अस्तु पराय॒ते। नम॑स्ते प्राण॒ तिष्ठ॑त॒ आसी॑नायो॒त ते॒ नमः॑ ॥

Homage to you, Prana, as you come in, homage to you as you go out, homage to you, Prana, held up within in Kumbhaka, homage to you, controlled and stabilised.

· · ·

11.4.8

नम॑स्ते प्राण प्राण॒ते नमो॑ अस्त्वपान॒ते। प॑रा॒चीना॑य ते॒ नमः॑ प्रती॒चीना॑य ते॒ नमः॒ सर्व॑स्मै त इ॒दं नमः॑ ॥

Homage to you, Prana, moving as prana, the breath of life energy. Homage to you moving as apana, the cleanser of life, remover of impurities. Homage to you moving away, homage to you moving closer and within, this homage to you, all and universal.

· · ·

11.4.9

या ते॑ प्राण प्रि॒या त॒नूर्यो ते॑ प्राण॒ प्रेय॑सी। अथो॒ यद्भे॑ष॒जं तव॒ तस्य॑ नो धेहि जी॒वसे॑ ॥

O Prana, homage to your energy body, dear to all. Homage to your higher energy body dearer to the yogins in meditation. And that energy of yours which is medicinal and health giving, of that give us a lot for a long and healthy life. (The dear here is Preya, and the dearer is Shreya: Kathopanishad, 1, 2, 1-2.)

· · ·

11.4.10

प्रा॒णः प्र॒जा अनु॑ वस्ते पि॒ता पु॒त्रमि॑व प्रि॒यम्। प्रा॒णो ह॒ सर्व॑स्येश्व॒रो यच्च॑ प्रा॒णति॒ यच्च॒ न ॥

Prana protects, promotes and abides by all forms of existence as father protects, promotes and abides by the child, as things are in the nature of life and love. Prana is the overall master, ruler and controller over all, all that breathe and all that breathe not. (Refer also to Prashnopanishad, 1, 4 ff.)

· · ·

11.4.11

प्रा॒णो मृ॒त्युः प्रा॒णस्त॒क्मा प्रा॒णं दे॒वा उपा॑सते। प्रा॒णो ह॑ सत्यवा॒दिन॑मुत्त॒मे लो॒क आ द॑धत् ॥

Prana is death, Prana is fever, senses honoured adore Prana. And Prana leads the man of truth of word and deed to the highest region of bliss and establishes him there. (Chhandogyopanishad, 5, 1, 14-15).

· · ·

11.4.12

प्रा॒णो वि॒राट्प्रा॒णो देष्ट्री॑ प्रा॒णं सर्व॒ उपा॑सते। प्रा॒णो ह॒ सूर्य॑श्च॒न्द्रमाः॑ प्रा॒णमा॑हुः प्र॒जाप॑तिम् ॥

Prana is Virat, refulgent and universal, Prana is the directive force of existence, all honour, adore and exalt Prana, Prana is sun, Prana is moon, and sages call Prana Prajapati.

· · ·

11.4.13

प्रा॑णापा॒नौ व्री॑हिय॒वाव॑न॒ड्वान्प्रा॒ण उ॑च्यते। यवे॑ ह प्रा॒ण आहि॑तोऽपा॒नो व्री॒हिरु॑च्यते ॥

Prana is the breath of life and life’s cleansing force, Prana is rice, Prana is barley, and Prana is called the burden bearer of the world. Prana is concentrated in barley, and apana is called the rice grain.

· · ·

11.4.14

अपा॑नति॒ प्राण॑ति॒ पुरु॑षो॒ गर्भे॑ अन्त॒रा। य॒दा त्वं प्रा॑ण॒ जिन्व॒स्यथ॒ स जा॑यते॒ पुनः॑ ॥

The human baby in the womb inhales Prana and exhales Apana. O Prana, when you have matured the foetus, the baby is born again.

· · ·

11.4.15

प्रा॒णमा॑हुर्मात॒रिश्वा॑नं॒ वातो॑ ह प्रा॒ण उ॑च्यते। प्रा॒णे ह॑ भू॒तं भव्यं॑ च प्रा॒णे सर्वं॒ प्रति॑ष्ठितम् ॥

Prana is called Matarishva, air in the spatial region. Wind is called Prana. What was in the past, what is to be in future, and all that is abides in Prana.

· · ·

11.4.16

आ॑थर्व॒णीरा॑ङ्गिर॒सीर्दै॒वीर्म॑नुष्य॒जा उ॒त। ओष॑धयः॒ प्र जा॑यन्ते य॒दा त्वं प्रा॑ण॒ जिन्व॑सि ॥

All herbs and medications which are Atharvani, meant for psychic cures, Angirasi, energising tonics and tranquilizers, all Daivi, meant for sensuous purposes, and all those prepared by people in laboratories grow and mature when, O Prana, you energise, vitalise and mature them.

· · ·

11.4.17

य॒दा प्रा॒णो अ॒भ्यव॑र्षीद्व॒र्षेण॑ पृथि॒वीं म॒हीम्। ओष॑धयः॒ प्र जा॑य॒न्तेऽथो॒ याः काश्च॑ वी॒रुधः॑ ॥

When Prana showers with torrents of rain on the great earth, then herbs and trees and all that is greenery germinate and grow luxuriantly.

· · ·

11.4.18

यस्ते॑ प्राणे॒दं वे॑द॒ यस्मिं॑श्चासि॒ प्रति॑ष्ठितः। सर्वे॒ तस्मै॑ ब॒लिं ह॑रान॒मुष्मिं॑ल्लो॒क उ॑त्त॒मे ॥

O Prana, whoever knows this of your power and vital energy, in whosoever you are established in a state of meditative stability, all bring him gifts of homage in that highest state of attainment.

· · ·

11.4.19

यथा॑ प्राण बलि॒हृत॒स्तुभ्यं॒ सर्वाः॑ प्र॒जा इ॒माः। ए॒वा तस्मै॑ ब॒लिं ह॑रा॒न्यस्त्वा॑ शृ॒णव॑त्सुश्रवः ॥

O Prana, dynamic, gracious and glorious, just as all these people bear and bring homage of praise, prayer and service to you, similarly they would bring homage of honour, reverence and recognition to him who would listen to you and follow your divine message. (It is to be noted here that the hymn to Prana is a hymn not only to divine life energy but also to Divinity Itself.)

· · ·

11.4.20

अ॒न्तर्गर्भ॑श्चरति दे॒वता॒स्वाभू॑तो भू॒तः स उ॑ जायते॒ पुनः॑। स भू॒तो भव्यं॑ भवि॒ष्यत्पि॒ता पु॒त्रं प्र वि॑वेशा॒ शची॑भिः ॥

Prana, vibrant in the divinities, in the mind and senses, is active in the womb of life as well. That which was born and manifest earlier is born and manifest again. It is past, present and future, all. The father pervades and manifests in the child with all his power and potentials, so does the universal father, Prana.

· · ·

11.4.21

एकं॒ पादं॒ नोत्खि॑दति सलि॒लाद्धं॒स उ॒च्चर॑न्। यद॒ङ्ग स तमु॑त्खि॒देन्नैवाद्य न श्वः स्या॑न्न रात्री॒ नाहः॑ स्या॒न्न व्यु᳡च्छेत्क॒दा च॒न ॥

The Swan, rising and flying from the lake, does not take one foot off (so that while one foot is in the air, the other stays on the ground). O dear, if it were to take off the other foot also, then there would be neither now nor after, neither today nor tomorrow, there would be neither night nor day, nor would anything shine again, not even the dawn. (That would be the end of time and the world of existence.) (For detailed study of this idea refer to Prashnopanishad, Questions 2, 3, and 4. But what happens when the world of existence recedes into the dark night of Annhilation, Pralaya? Refer Rgveda, 10, 129, 2: Even then One is awake with its own potential, the One Prana of Prana which breathes without air.)

· · ·

11.4.22

अ॒ष्टाच॑क्रं वर्तत॒ एक॑नेमि स॒हस्रा॑क्षरं॒ प्र पु॒रो नि प॒श्चा। अ॒र्धेन॒ विश्वं॒ भुव॑नं ज॒जान॒ यद॑स्या॒र्धं क॑त॒मः स के॒तुः ॥

Prana, the Prana of Prana, all-comprehending presence and power like the felly of a wheel moves and turns the eight-wheeled, thousand axled chariot of the universe round and round, up and down, out and in. With half of its potential it creates the entire world of existence. What the other half is remains transcendent, highest pure bliss, self-existent omniscience.

· · ·

11.4.23

यो अ॒स्य वि॒श्वज॑न्मन॒ ईशे॒ विश्व॑स्य॒ चेष्ट॑तः। अन्ये॑षु क्षि॒प्रध॑न्वने॒ तस्मै॑ प्राण॒ नमो॑ऽस्तु ते ॥

To that Prana which rules this world of infinite variety in existence and, in which, the world of all that thinks, wills and moves, which is the fastest existent dynamic power in all others, to such, O Prana, homage of adoration to you.

· · ·

11.4.24

यो अ॒स्य स॒र्वज॑न्मन॒ ईशे॒ सर्व॑स्य॒ चेष्ट॑तः। अत॑न्द्रो॒ ब्रह्म॑णा॒ धीरः॑ प्रा॒णो मानु॑ तिष्ठतु ॥

That Prana which rules this world of infinite variety of existence, in it, the world of all that thinks, wills and moves, that which is relentlessly alert and constantly with Brahma, the same may ever abide with me.

· · ·

11.4.25

ऊ॒र्ध्वः सु॒प्तेषु॑ जागार न॒नु ति॒र्यङ्नि प॑द्यते। न सु॒प्तम॑स्य सु॒प्तेष्वनु॑ शुश्राव॒ कश्च॒न ॥

Prana is ever up and alert, keeps awake among those who go to sleep, and never lies down to rest. No one has ever heard of it that it too goes to sleep when others are sleeping.

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11.4.26

प्राण॒ मा मत्प॒र्यावृ॑तो॒ न मद॒न्यो भ॑विष्यसि। अ॒पां गर्भ॑मिव जी॒वसे॒ प्राण॑ ब॒ध्नामि॑ त्वा॒ मयि॑ ॥

O Prana, pray never turn away from me. Never be alien to me, never alienate me. In order to live a vibrant life, I take you on unto me in bond as the very source of the generation of life’s action and enthusiasm.

✦ Sukta 5 · 26 verses ✦

11.5.1

ब्रह्मचा॒रीष्णंश्च॑रति॒ रोद॑सी उ॒भे तस्मि॑न्दे॒वाः संम॑नसो भवन्ति। स दा॑धार पृथि॒वीं दिवं॑ च॒ स आ॑चा॒र्यं१॒॑ तप॑सा पिपर्ति ॥

Keen to learn, the Brahmachari ranges freely over both earth and heaven. In him, the devas, i.e., organs of the body, senses, mind and the spirit, with their elemental deities, become united, consonant and cooperative (not disunited, dissonant and conflictive, their purpose being holistic). He holds the secular and sacred knowledge of earth and heaven in trust, and with austere discipline and dedication gives his teacher the joy of fulfilment. (For harmony of the individual human personality and the devas, mind and senses, refer to Atharva-veda 10, 2, 31 and Aitareyopanishad, 1, 2, 1-5.)

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11.5.2

ब्र॑ह्मचा॒रिणं॑ पि॒तरो॑ देवज॒नाः पृथ॑ग्दे॒वा अ॑नु॒संय॑न्ति॒ सर्वे॑। ग॑न्ध॒र्वा ए॑न॒मन्वा॑य॒न्त्रय॑स्त्रिंशत्त्रिश॒ताः ष॑ट्सह॒स्राः सर्वा॒न्त्स दे॒वांस्तप॑सा पिपर्ति ॥

Pitaras, parental protectors of life and society, divinely disposed people, divinities of nature and brilliant people, all in their own way, minister to the needs of the Brahmachari. Gandharvas, those that sustain life on earth, those that sustain the continuity of knowledge and the sacred Word, all divinities, thirty three, three hundred, six thousand, all favour him, and he gives them all the pleasure of fulfilment with his studies and his austere discipline of life.

· · ·

11.5.3

आ॑चा॒र्य᳡ उप॒नय॑मानो ब्रह्मचा॒रिणं॑ कृणुते॒ गर्भ॑म॒न्तः। तं रात्री॑स्ति॒स्र उ॒दरे॑ बिभर्ति॒ तं जा॒तं द्रष्टु॑मभि॒संय॑न्ति दे॒वाः ॥

The teacher, Acharya, keeps the Brahmachari being admitted to the school close to him for three days and nights like a mother bearing the child in the womb, and when the Brahmachari emerges from that close observation, noble and brilliant people of the community come together to meet him.

· · ·

11.5.4

इ॒यं स॒मित्पृ॑थि॒वी द्यौर्द्वि॒तीयो॒तान्तरि॑क्षं स॒मिधा॑ पृणाति। ब्र॑ह्मचा॒री स॒मिधा॒ मेख॑लया॒ श्रमे॑ण लो॒कांस्तप॑सा पिपर्ति ॥

The earth and earthly knowledge is the Brahmachari’s first samit, fuel stick offered in the study yajna. The heaven and divine knowledge is the second samit, and thus with the samits he studies in full the third region of the middle space. Thus the Brahmachari, with the samit inputs into the yajna, with his determination symbolised by his girdle, his hard work and austere discipline covers all the three fields of his study with a sense of fulfilment all round.

· · ·

11.5.5

पूर्वो॑ जा॒तो ब्रह्म॑णो ब्रह्मचा॒री घ॒र्मं वसा॑न॒स्तप॒सोद॑तिष्ठत्। तस्मा॑ज्जा॒तं ब्राह्म॑णं॒ ब्रह्म॑ ज्ये॒ष्ठं दे॒वाश्च॒ सर्वे॑ अ॒मृते॑न सा॒कम् ॥

The Brahmachari, earlier born of the parents, now clad in the flames of fire and brilliance of knowledge, emerges reborn from the divine studies of earth, heaven and the middle regions. From him now issues forth divine knowledge of Veda and Supreme Brahma, all his divine potentials with immortality of his spirit shining together, all noble people one with his knowledge and divine potentials.

· · ·

11.5.6

ब्र॑ह्मचा॒र्ये᳡ति स॒मिधा॒ समि॑द्धः॒ कार्ष्णं॒ वसा॑नो दीक्षि॒तो दी॒र्घश्म॑श्रुः। स स॒द्य ए॑ति॒ पूर्व॑स्मा॒दुत्त॑रं समु॒द्रं लो॒कान्त्सं॒गृभ्य॒ मुहु॑रा॒चरि॑क्रत् ॥

The Brahmachari goes forward, brilliant and inspired by the fuel fire of his knowledge, bearing an impressive and attractive mien, dedicated, consecrated and a socially committed graduate, a young man with beard and moustache. From the former stage of challenging Brahmacharya, he goes to the vast latter stage of social responsibilities, gathering assemblies of people, winning loud applause, proclaiming the value of knowledge and its applications for a progressive community.

· · ·

11.5.7

ब्र॑ह्मचा॒री ज॒नय॒न्ब्रह्मा॒पो लो॒कं प्र॒जाप॑तिं परमे॒ष्ठिनं॑ वि॒राज॑म्। गर्भो॑ भू॒त्वामृत॑स्य॒ योना॒विन्द्रो॑ ह भू॒त्वासु॑रांस्ततर्ह ॥

Having been an inmate in the house of immortal learning and grown to be a great scholar with the title of Indra, the Brahmachari now, contributing to sacred and secular knowledge of life, doing social work with noble action in the service of Prajapati, self-refulgent lord supreme and ruling powers of the nation, goes about dispelling the negative forces which damage life and the environment.

· · ·

11.5.8

आ॑चा॒र्य᳡स्ततक्ष॒ नभ॑सी उ॒भे इ॒मे उ॒र्वी ग॑म्भी॒रे पृ॑थि॒वीं दिवं॑ च। ते र॑क्षति॒ तप॑सा ब्रह्मचा॒री तस्मि॑न्दे॒वाः संम॑नसो भवन्ति ॥

The teacher prepares and presents fine models of heaven and earth with the solar system, both vast and deep with their atmosphere, both ethereal and vapours. The Brahmachari preserves, protects and serves them both with relentless discipline of his secular and sacred knowledge and commitment, so that, consequently, all the divine forces of earth and heaven become harmonious part of his knowledge and practical pursuit in action.

· · ·

11.5.9

इ॒मां भूमिं॑ पृथि॒वीं ब्र॑ह्मचा॒री भि॒क्षामा ज॑भार प्रथ॒मो दिवं॑ च। ते कृ॒त्वा स॒मिधा॒वुपा॑स्ते॒ तयो॒रार्पि॑ता॒ भुव॑नानि॒ विश्वा॑ ॥

This vast earth and this vast heaven and the knowledge of both and his place therein, the Brahmachari in his first phase of life receives and holds as a rightful gift for the child and disciple from the teacher and society. And having turned this double gift as fuel sticks for his yajnic living, he stands by them with commitment throughout life. In these two, heaven and earth, knowing them and living for them, are subsumed all facts and values of the entire world of existence. To these, all his knowledge, actions and prayers are dedicated.

· · ·

11.5.10

अ॒र्वाग॒न्यः प॒रो अ॒न्यो दि॒वस्पृ॒ष्ठाद्गुहा॑ नि॒धी निहि॑तौ॒ ब्राह्म॑णस्य। तौ र॑क्षति॒ तप॑सा ब्रह्मचा॒री तत्केव॑लं कृणुते॒ ब्रह्म॑ वि॒द्वान् ॥

This one right here on earth is one wealth and value, that other beyond the top of heaven is another wealth and value. Both of these lie deep treasured in the heart core of the Brahmana, Brahmachari dedicated to knowledge and enlightened living. These two wealths and values, the Brahmachari, with his relentless discipline of knowledge and living, preserves, protects and promotes. And that is the all, and only that, which the scholar of Vedic knowledge of Brahma pursues as his sole aim in life.

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11.5.11

अ॒र्वाग॒न्य इ॒तो अ॒न्यः पृ॑थि॒व्या अ॒ग्नी स॒मेतो॒ नभ॑सी अन्त॒रेमे। तयोः॑ श्रयन्ते र॒श्मयोऽधि॑ दृ॒ढास्ताना ति॑ष्ठति॒ तप॑सा ब्रह्मचा॒री ॥

Right here on earth is one Agni, the fire energy. Beyond this earthly Agni, there is another, solar energy of light. These two meet and move together between heaven and earth in the middle region. Of these two and between these two, are strong rays of energy, the currents of Vayu energy. The Brahmachari masters this know- ledge of comprehensive energy and the interaction of its variations through the discipline of his study and life.

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11.5.12

अ॑भि॒क्रन्द॑न्स्त॒नय॑न्नरु॒णः शि॑ति॒ङ्गो बृ॒हच्छेपोऽनु॒ भूमौ॑ जभार। ब्र॑ह्मचा॒री सि॑ञ्चति॒ सानौ॒ रेतः॑ पृथि॒व्यां तेन॑ जीवन्ति प्र॒दिश॒श्चत॑स्रः ॥

Roaring, thundering, the white, grey, dark and windy cloud, mighty

powerful, bearing vapours of water for good of the earth rains down showers of vitality on mountains and the earth, by which all quarters of four directions and living beings on earth receive their life energy. (The cloud is a Brahmachari, i.e., working according to the laws of Brahma operative in nature. The cloud and rain is the result of the interaction of earthly and solar energy in the middle regions of the sky through electric currents. The Brahmachari too is the product of the interaction of the parents and the teacher and ,with his self-confidence and power of knowledge, works generously for the good of life on earth.)

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11.5.13

अ॒ग्नौ सूर्ये॑ च॒न्द्रम॑सि मात॒रिश्व॑न्ब्रह्मचा॒र्य१॒॑प्सु स॒मिध॒मा द॑धाति। तासा॑म॒र्चींषि॒ पृथ॑ग॒भ्रे च॑रन्ति॒ तासा॒माज्यं॒ पुरु॑षो व॒र्षमापः॑ ॥

The Brahmachari offers samits, fuel sticks, with scientific knowledge, into the fire, sun, moon, winds and currents of water and vapour. The heat, light and energy currents, in their own ways, move to and operate in the cloud, and the result of their interaction is vapours, rain, waters, ghrta and living seed, and purusha, forms of life. (This mantra points to a yajnic science of rain. For the evolution of life refer to Taittiriyopanishad, 2,1).

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11.5.14

आ॑चा॒र्यो᳡ मृ॒त्युर्वरु॑णः॒ सोम॒ ओष॑धयः॒ पयः॑। जी॒मूता॑ आस॒न्त्सत्वा॑न॒स्तैरि॒दं स्व१॒॑राभृ॑तम् ॥

The Acharya is Mrtyu, Yama, who leads the Brahmachari from the natural phase of the first birth to the second, enlightened phase of life. The Acharya is Varuna, saves him from evil and negativity. The Acharya is Soma, harbinger of peace and inspiration. The Acharya is medicinal herbs and milk and water, i.e., harbinger of health, saviour from disease, and giver of food for energy. His living virtues are the clouds whence all peace and happiness is received from the showers.

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11.5.15

अ॒मा घृ॒तं कृ॑णुते॒ केव॑लमाचा॒र्यो᳡ भू॒त्वा वरु॑णो॒ यद्य॒दैच्छ॑त्प्र॒जाप॑तौ। तद्ब्र॑ह्मचा॒री प्राय॑च्छ॒त्स्वान्मि॒त्रो अध्या॒त्मनः॑ ॥

The close association of teacher and disciple creates only the light and grace of ghrta through education and enlightenment. The Acharya becomes Varuna, planner, giver and saviour, and freely gives what he chooses to give for the disciple’s contribution to society for its discipline and progress. And that very gift of the Acharya’s, the Brahmachari as a friend, returns to his people from his very soul.

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11.5.16

आ॑चा॒र्यो᳡ ब्रह्मचा॒री ब्र॑ह्मचा॒री प्र॒जाप॑तिः। प्र॒जाप॑ति॒र्वि रा॑जति वि॒राडिन्द्रो॑ऽभवद्व॒शी ॥

The Acharya ought to be a Brahmachari, dedicated to Brahma and divine discipline of austerity. Prajapati, ruler, protector and sustainer of the people, too, ought to be a Brahmachari. Then only the ruler shines and rules. The brilliant alone rises to be Indra, really powerful, and it is the powerful alone can rule.

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11.5.17

ब्र॑ह्म॒चर्ये॑ण॒ तप॑सा॒ राजा॑ रा॒ष्ट्रं वि र॑क्षति। आ॑चा॒र्यो᳡ ब्रह्म॒चर्ये॑ण ब्रह्मचा॒रिण॑मिच्छते ॥

Only by Brahmacharya and austere self discipline does the ruler preserve, protect and promote the social order. Only by Brahmacharya does the Acharya wish to have Brahmachari for his disciple.

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11.5.18

ब्र॑ह्म॒चर्ये॑ण क॒न्या॒ युवा॑नं विन्दते॒ पति॑म्। अ॑न॒ड्वान्ब्र॑ह्म॒चर्ये॒णाश्वो॑ घा॒सं जि॑गीर्षति ॥

Only by Brahmacharya does the virgin maiden find a youth as husband. Even the bull and the horse can eat and digest grass by natural Brahmacharya.

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11.5.19

ब्र॑ह्म॒चर्ये॑ण॒ तप॑सा दे॒वा मृ॒त्युमपा॑घ्नत। इन्द्रो॑ ह ब्रह्म॒चर्ये॑ण दे॒वेभ्यः॒ स्व१॒॑राभ॑रत् ॥

Only by Brahmacharya and austere self discipline do the Devas, noble people, overcome untimely death. Indra, mighty ruler and refulgent teacher, brings joy and enlightenment for noble seekers only by the austere discipline of Brahmacharya.

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11.5.20

ओष॑धयो भूतभ॒व्यम॑होरा॒त्रे वन॒स्पतिः॑। सं॑वत्स॒रः स॒हर्तुभि॒स्ते जा॒ता ब्र॑ह्मचा॒रिणः॑ ॥

Herbs, the past time, future time, day and night, the trees, the year with the seasons, they all are observers of the unrelenting discipline and law of Brahmacharya, right things, only at the right time, in nature.

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11.5.21

पार्थि॑वा दि॒व्याः प॒शव॑ आर॒ण्या ग्रा॒म्याश्च॒ ये। अ॑प॒क्षाः प॒क्षिण॑श्च॒ ये ते जा॒ता ब्र॑ह्मचा॒रिणः॑ ॥

All animals, of the earth, forest and the village, who are without wings, or birds of the sky, all of them observe the discipline of Brahmacharya, natural development of the body system and related behaviour.

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11.5.22

पृथ॒क्सर्वे॑ प्राजाप॒त्याः प्रा॒णाना॒त्मसु॑ बिभ्रति। तान्त्सर्वा॒न्ब्रह्म॑ रक्षति ब्रह्मचा॒रिण्याभृ॑तम् ॥

All forms of life created by Prajapati, individually and separately, bear pranic energy in themselves specifically. Brahma, natural discipline of divinity, inherited through the process of nature, protects and sustains them all in character.

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11.5.23

दे॒वाना॑मे॒तत्प॑रिषू॒तमन॑भ्यारूढं चरति॒ रोच॑मानम्। तस्मा॑ज्जा॒तं ब्राह्म॑णं॒ ब्रह्म॑ ज्ये॒ष्ठं दे॒वाश्च॒ सर्वे॑ अ॒मृते॑न सा॒कम् ॥

This discipline of Brahmacharya, distilled from nature and impelled from within by divine personages, unopposed and unviolated, brilliant and illuminative, pervades and rules the world of nature and humanity. Of that is born the divine knowledge and discipline of Supreme Brahma and from that arise all the noble and brilliant sages blest with the spirit of immortality against death.

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11.5.24

ब्र॑ह्मचा॒री ब्रह्म॒ भ्राज॑द्बिभर्ति॒ तस्मि॑न्दे॒वा अधि॒ विश्वे॑ स॒मोताः॑। प्रा॑णापा॒नौ ज॒नय॒न्नाद्व्या॒नं वाचं॒ मनो॒ हृद॑यं॒ ब्रह्म॑ मे॒धाम् ॥

The Brahmachari bears the illuminative presence and knowldge of Brahma in which are summed up all the divinities of existence. He goes around manifesting prana, apana, vyana, Word and voice, mind, heart, Vedic knowledge and intelligence.

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11.5.25

चक्षुः॒ श्रोत्रं॒ यशो॑ अ॒स्मासु॑ धे॒ह्यन्नं॒ रेतो॒ लोहि॑तमु॒दर॑म् ॥

O Brahmacharya, bring us the eye, ear, honour, food, seed vitality, vibrant blood and the noble appetite for living.

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11.5.26

तानि॒ कल्प॑द् ब्रह्मचा॒री स॑लि॒लस्य॑ पृ॒ष्ठे तपो॑ऽतिष्ठत्त॒प्यमा॑नः समु॒द्रे। स स्ना॒तो ब॒भ्रुः पि॑ङ्ग॒लः पृ॑थि॒व्यां ब॒हु रो॑चते ॥

In the midst of this sea of life on top of the waves of karma and consequence, passing through the crucibles of the discipline of continence and austerity, established in divinity, the Brahmachari develops all the virtues of physical, mental and social excellence and, graduated, committed, vibrantly healthy and golden gracious in generosity, he shines bright in life on earth.

✦ Sukta 6 · 23 verses ✦

11.6.1

अ॒ग्निं ब्रू॑मो॒ वन॒स्पती॒नोष॑धीरु॒त वी॒रुधः॑। इन्द्रं॒ बृह॒स्पतिं॒ सूर्यं॒ ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

We address Agni, fire, trees, herbs, plants and creepers, Indra, i.e., nature’s electric energy, Brhaspati, all sustaining air energy and the sun, and pray to the Lord of nature, they may protect us from sin, sickness and disease. (Natural forces correctly used give us health; abused, they cause suffering. We address them to understand their efficacy so that we take advantage of them and avoid abusing them. If we are correct, nature helps us, if we abuse or exploit nature, it reacts and we suffer. Therefore we pray: May God give us wisdom to take advantage

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11.6.2

ब्रू॒मो राजा॑नं॒ वरु॑णं मि॒त्रं विष्णु॒मथो॒ भग॑म्। अंशं॒ विव॑स्वन्तं ब्रूम॒स्ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

We address Varuna, the refulgent sun that forms the cloud, Mitra, the sun that forms delicious waters for us, Vishnu, the all reaching illuminative sun, Bhaga, the sun that brings morning energy, Ansha, pranic energy of the sun that inspires greenery, and Vivasvan, dispeller of darkenss, and we pray to God that we may be free from sin, suffering and disease.

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11.6.3

ब्रू॒मो दे॒वं स॑वि॒तारं॑ धा॒तार॑मु॒त पू॒षण॑म्। त्वष्टा॑रमग्रि॒यं ब्रू॑म॒स्ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

We address Savita, the rising sun, Dhata, the all-sustaining Vayu and gravitational force, Pusha, life promoting energy of nature, Tvashta, formative intelligence immanent in nature of the first order and we pray they may keep us free from sin, suffering and disease.

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11.6.4

ग॑न्धर्वाप्स॒रसो॑ ब्रूमो अ॒श्विना॒ ब्रह्म॑ण॒स्पति॑म्। अ॑र्य॒मा नाम॒ यो दे॒वस्ते॑ नो मुञ्च॒न्त्वंह॑सः ॥

We address wind and water, Ashvins, complementarities of natural currents of energy, Brahmanaspati, the specialist of Vedic knowledge, refulgent guiding forces of natural law, Aryama by name and attribute, and we pray they may save us from sin, suffering and distress.

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11.6.5

अ॑होरा॒त्रे इ॒दं ब्रू॑मः सूर्याचन्द्र॒मसा॑वु॒भा। विश्वा॑नादि॒त्यान्ब्रू॑म॒स्ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

We address the day and night, both sun and moon and all the phases of the sun in the Zodiacs and pray that we may be free from sin and distress.

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11.6.6

वातं॑ ब्रूमः प॒र्जन्य॑म॒न्तरि॑क्ष॒मथो॒ दिशः॑। आशा॑श्च॒ सर्वा॑ ब्रूम॒स्ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

And we address the wind, the cloud, the firmament, the quarters of space and the interspaces, all together, and we pray that we may be free from sin and suffering.

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11.6.7

मु॒ञ्चन्तु॑ मा शप॒थ्या᳡दहोरा॒त्रे अथो॑ उ॒षाः। सोमो॑ मा दे॒वो मु॑ञ्चतु॒ यमा॒हुश्च॒न्द्रमा॒ इति॑ ॥

May the day and night and the dawn free me from the ill effects of evil wishes and intentions of maligners. May the generous Soma whom they call the moon free me from the evil consequences of execrations.

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11.6.8

पार्थि॑वा दि॒व्याः प॒शव॑ आर॒ण्या उ॒त ये मृ॒गाः। श॒कुन्ता॑न्प॒क्षिणो॑ ब्रूम॒स्ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

May the animals of the earth and beasts of the forest and powerful birds of the sky, we address, keep us free from sin and suffering.

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11.6.9

भ॑वाश॒र्वावि॒दं ब्रू॑मो रु॒द्रं प॑शु॒पति॑श्च॒ यः। इषू॒र्या ए॑षां संवि॒द्म ता नः॑ सन्तु॒ सदा॑ शि॒वाः ॥

We address Bhava and Sharva, catalytic forces of nature’s evolution through making, breaking and remaking process, Rudra, spirit of natural justice, and Pashupati, lord of all living beings, and pray that all the arrows they shoot as we well know may always be kind and constructive for us.

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11.6.10

दिवं॑ ब्रूमो॒ नक्ष॑त्राणि॒ भूमिं॑ य॒क्षाणि॒ पर्व॑तान्। स॑मु॒द्रा न॒द्यो᳡ वेश॒न्तास्ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

We address the regions of light, constellations of the stars, earth, holy places, mountains and clouds, seas, rivers and lakes, and pray they may be good to us and save us from sin and suffering.

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11.6.11

सप्त॒र्षीन्वा इ॒दं ब्रू॑मो॒ऽपो दे॒वीः प्र॒जाप॑तिम्। पि॒तॄन्य॒मश्रे॑ष्ठान्ब्रूम॒स्ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

We address the seven Rshis, sagely powers of the social order corresponding to our senses and mind, noble people and their noble acts, noble women, the ruler protector and sustainer of the people, parental seniors who guide us on the path of law and discipline, and now address this prayer that they may save us from sin, suffering and distress.

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11.6.12

ये दे॒वा दि॑वि॒षदो॑ अन्तरिक्ष॒सद॑श्च॒ ये। पृ॑थि॒व्यां श॒क्रा ये श्रि॒तास्ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

Those heavenly powers which abide in the regions of light, those that abide in the middle region, and those powers and forces which abide on earth for law and order may, we pray, protect us from sin and suffering.

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11.6.13

आ॑दि॒त्या रु॒द्रा वस॑वो दि॒वि दे॒वा अथ॑र्वाणः। अङ्गि॑रसो मनी॒षिण॒स्ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

Adityas, Rudras and Vasus that provide light, justice and peaceful settlement, Brahmacharis of the Aditya, Rudra and Vasu order, unshaking powers of light in the heavenly region, Angirasas, pranic energies and inspiring leaders, intellectuals and pioneering thinkers all, we pray, may save us from sin and suffering.

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11.6.14

य॒ज्ञं ब्रू॑मो॒ यज॑मान॒मृचः॒ सामा॑नि भेष॒जा। यजूं॑षि॒ होत्रा॑ ब्रूम॒स्ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

We address yajna, yajamana, scholars of Rks, Samans and the sanative Atharva, holy men of Yajurveda and their yajnic acts, and pray that they may save us from sin and suffering.

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11.6.15

पञ्च॑ रा॒ज्यानि॑ वी॒रुधां॒ सोम॑श्रेष्ठानि ब्रूमः। द॒र्भो भ॒ङ्गो यवः॒ सह॒स्ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

We address five most efficacious ruling aspects of herbs chief of which is soma, their root, stalk, leaves, flowers and fruits, and we address darbha grass, bhanga stimulator, barley, and their power, and pray they may protect us from sin, suffering and disease.

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11.6.16

अ॒राया॑न्ब्रूमो॒ रक्षां॑सि स॒र्पान्पु॑ण्यज॒नान्पि॒तॄन्। मृ॒त्यूनेक॑शतं ब्रूम॒स्ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

We address the ungenerous, the wicked, the snakes, the holy people, parental seniors, and the hundred ways people suffer and die, and we pray they spare and save us from sin and suffering.

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11.6.17

ऋ॒तून्ब्रू॑म ऋतु॒पती॑नार्त॒वानु॒त हा॑य॒नान्। समाः॑ संवत्स॒रान्मासां॒स्ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

We address the seasons, sun, planets, winds and other atmospheric conditions which affect the seasons, seasonal conditions which affect life, exits and returns of the years, years, year cycles and months, and we pray we may be free from sin, suffering and disease.

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11.6.18

एत॑ देवा दक्षिण॒तः प॒श्चात्प्राञ्च॑ उ॒देत॑। पु॒रस्ता॑दुत्त॒राच्छ॒क्रा विश्वे॑ दे॒वाः स॒मेत्य॒ ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

O Devas, mighty divinities of nature, nobilities of humanity, come from the south, come from the west, come from north and from the east, rise and come forward to us, come together all divinities of nature and humanity, save us from sin, disease and distress.

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11.6.19

विश्वा॑न्दे॒वानि॒दं ब्रू॑मः स॒त्यसं॑धानृता॒वृधः॑। विश्वा॑भिः॒ पत्नी॑भिः स॒ह ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

We address this to all divinities of nature and humanity of the world committed to truth, all devotees and promoters of divine knowledge and laws of life, to come with all their saving and promotive powers and protect us from sin and suffering of distress.

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11.6.20

सर्वा॑न्दे॒वानि॒दं ब्रू॑मः स॒त्यसं॑धानृता॒वृधः॑। सर्वा॑भिः॒ पत्नी॑भिः स॒ह ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

We address this to all divinities of nature and humanity without exception, all committed to Truth, all devotees and promoters of divine knowledge and laws of life, to come with all their saving and promotive powers in entirety, and protect us from sin, disease and distress.

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11.6.21

भू॒तं ब्रू॑मो भूत॒पतिं॑ भू॒ताना॑मु॒त यो व॒शी। भू॒तानि॒ सर्वा॑ सं॒गत्य॒ ते नो॑ मुञ्च॒न्त्वंह॑सः ॥

We address the lord of existence, ruler, protector and sustainer of all living beings, and the controller of all elements of creation that is, and pray that they and all the forms of existence, together, may protect us from sin and suffering.

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11.6.22

या दे॒वीः पञ्च॑ प्र॒दिशो॒ ये दे॒वा द्वाद॑श॒र्तवः॑। सं॑वत्स॒रस्य॒ ये दंष्ट्रा॒स्ते नः॑ सन्तु॒ सदा॑ शि॒वाः ॥

Whatever divine forces of nature’s elements there are working in the vast quarters of space, whatever divine and refulgent dynamic processes are operative in the flow of twelve months of the seasons’ cycle, and whatever catalytic forces of Bhava and Sharva there be of time in the cycle of years, we pray, they may be good and auspicious to us.

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11.6.23

यन्मात॑ली रथक्री॒तम॒मृतं॒ वेद॑ भेष॒जम्। तदिन्द्रो॑ अ॒प्सु प्रावे॑शय॒त्तदा॑पो दत्त भेष॒जम् ॥

That immortal sanative, i.e., immortal knowledge, for the achievement of ultimate freedom of Moksha, which Matali, cosmic intelligence that drives the cosmic chariot, inherently bears as received from the light of omniscience immanent in the chariot, that very immortal sanative of knowledge and enlightenment may Indra let flow into the stream of human karma. That very immortal sanative, O Apah, Vishvedevas, divinities of nature and humanity, pray give us (so that we may be free from sin and suffering.) Note: Satavalekara has given a list of the deities of the earth, middle region and the region of light which comes to 93. In addition he gives a list of 172 including hundred forms of death (mantra 16). In all, the number of deities given by him come to two hundred and sixty- five for which the prayer to Divinity is that they may all be good and auspicious to humanity so that life may be free from sin and distress.

✦ Sukta 7 · 27 verses ✦

11.7.1

उच्छि॑ष्टे॒ नाम॑ रू॒पं चोच्छि॑ष्टे लो॒क आहि॑तः। उच्छि॑ष्ट॒ इन्द्र॑श्चा॒ग्निश्च॒ विश्व॑म॒न्तः स॒माहि॑तम् ॥

Names and forms of things in existence subsist in the Ultimate Brahma which remains when all else is withdrawn to Zero. The world subsists withdrawn therein, and when it is in the created state of existence, it exists therein. Indra, energy, power and glory, Agni, fire, light and knowledge, the entire universe, exists sustained therein, and is withdrawn into that. That, the Ultimate Brahma, remains. That is Ucchhishta, the last that remains and the first that stirs (when the end is over and the beginning begins).

· · ·

11.7.2

उच्छि॑ष्टे॒ द्यावा॑पृथि॒वी विश्वं॑ भू॒तं स॒माहि॑तम्। आपः॑ समु॒द्र उच्छि॑ष्टे च॒न्द्रमा॒ वात॒ आहि॑तः ॥

Earth and heaven abide in Ultimate Brahma. The entire world of existence, of thought, energy and matter, abides and moves therein. The waters, the sea, the moon, the wind, all abide and move in Brahma and are withdrawn into That.

· · ·

11.7.3

सन्नुच्छि॑ष्टे॒ असं॑श्चो॒भौ मृ॒त्युर्वाजः॑ प्र॒जाप॑तिः। लौ॒क्या उच्छि॑ष्ट॒ आय॑त्ता॒ व्रश्च॒ द्रश्चापि॒ श्रीर्मयि॑ ॥

Being and Non-Being both, death, food, energy and speed of motion, Prajapati, the sustaining power of created forms, all subsist in Brahma. All things of this world, lovables and rejectables, the beauty and grace that is in you and me, all is collected and concentrated in Brahma, That remains after all.

· · ·

11.7.4

दृ॒ढो दृं॑हस्थि॒रो न्यो ब्रह्म॑ विश्व॒सृजो॒ दश॑। नाभि॑मिव स॒र्वत॑श्च॒क्रमुच्छि॑ष्टे दे॒वताः॑ श्रि॒ताः ॥

The strong and firm, the firm and established, the mover and the moved as thinker and the thought, the creations of Prakrti and the food for creation, and ten subtle and gross elements, ten pranas that contribute to the created world, all are wholly held and sustained in Brahma as the wheel is held and sustained in the nave. Indeed, all divine forces of existence are held and sustained in Brahma, the Ultimate over and after all.

· · ·

11.7.5

ऋक्साम॒ यजु॒रुच्छि॑ष्ट उद्गी॒थः प्रस्तु॑तं स्तु॒तम्। हि॑ङ्का॒र उच्छि॑ष्टे॒ स्वरः॒ साम्नो॑ मे॒डिश्च॒ तन्मयि॑ ॥

The Rk, the Sama, the Yaju, the vaulting song of Aum, divine eulogy presented by the celebrant, the hinkara, the notes and accents of Samans, and the ecstasy that is in you and me, all is in Brahma.

· · ·

11.7.6

ऐ॒न्द्रा॒ग्नं पा॑वमा॒नं म॒हाना॑म्नीर्महाव्र॒तम्। उच्छि॑ष्टे य॒ज्ञस्याङ्गा॑न्य॒न्तर्गर्भ॑ इव मा॒तरि॑ ॥

The hymns in adoration of Indra and Agni, the ecstatic praise of Soma, hymns in praise of the Supreme Divine, the grand adoration with five songs of Sama, all parts of yajna, all these abide and nestle in Brahma like the baby in the mother’s womb.

· · ·

11.7.7

रा॑ज॒सूयं॑ वाज॒पेय॑मग्निष्टो॒मस्तद॑ध्व॒रः। अ॑र्काश्वमे॒धावुच्छि॑ष्टे जी॒वब॑र्हिर्म॒दिन्त॑मः ॥

Rajasuya, Vajapeya, Agnishtoma, the yajna of love and non-violence, Arka, the songs in adoration of Agni and Surya, Ashvamedha, the yajna in adoration of the social order, Jivabarhi, the yajna in adoration of life, and the most ecstatic songs and yajnic performances abide and subsist in Brahma that breathes without breath (Rgveda, 10, 129, 2) even when the fires are out and the music is silent.

· · ·

11.7.8

अ॑ग्न्या॒धेय॒मथो॑ दी॒क्षा का॑म॒प्रश्छन्द॑सा स॒ह। उत्स॑न्ना य॒ज्ञाः स॒त्राण्युच्छि॒ष्टेऽधि॑ स॒माहि॑ताः ॥

The kindling of fire in yajna, initiation with Diksha, the yajna for the fulfilment of specific projects with the hymns of Veda, yajnas for advancement in life, yajna sessions lasting for various periods of time, all abide and subsist in Brahma which remains when all else is gone, sucked in, withdrawn.

· · ·

11.7.9

अ॑ग्निहो॒त्रं च॑ श्र॒द्धा च॑ वषट्का॒रो व्र॒तं तपः॑। दक्षि॑णे॒ष्टं पू॒र्तं चोच्छि॒ष्टेऽधि॑ स॒माहि॑ताः ॥

Agnihotra, fire yajna as daily ritual, Shraddha, faith in ultimate truth, the offer of oblations with Vashatkara, Vratas, specific vows, Tapa, observance of austerity, Dakshina, gifts to the priest and the guru, Ishta, projects for specific aims, Purta, yajna for thanksgiving, all these abide and subsist in Brahma, the Ultimate Supreme beyond everything else.

· · ·

11.7.10

ए॑करा॒त्रो द्वि॑रा॒त्रः स॑द्यः॒क्रीः प्र॒क्रीरु॒क्थ्यः᳡। ओतं॒ निहि॑त॒मुच्छि॑ष्टे य॒ज्ञस्या॒णूनि॑ वि॒द्यया॑ ॥

One night yajna, two night yajna, the same day Soma yajna, the previous day Soma yajna, Ukthya yajna, other parts of yajna with subtle knowledge abide and subsist deep in Brahma like the warp and woof of existence.

· · ·

11.7.11

चतूरा॒त्रः प॑ञ्चरा॒त्रः ष॑ड्रा॒त्रश्चो॒भयः॑ स॒ह। षो॑ड॒शी स॑प्तरा॒त्रश्चोच्छि॑ष्टाज्जज्ञिरे॒ सर्वे॒ ये य॒ज्ञा अ॒मृते॑ हि॒ताः ॥

Four night session of yajna, five night session, six night session with double duration also of eight, ten and twelve night sessions, sixteen and seven night sessions, all are born of Supreme Brahma, and all of them abide and subsist in the eternal Brahma that ever remains beyond everything else. All the yajnic affairs that there are are born of It and into It they retire, held in the Immortal.

· · ·

11.7.12

प्र॑तीहा॒रो नि॒धनं॑ विश्व॒जिच्चा॑भि॒जिच्च॒ यः। सा॑ह्नातिरा॒त्रावुच्छि॑ष्टे द्वादशा॒होऽपि॒ तन्मयि॑ ॥

Pratihara, responsive good and fourth part of a Sama song, Nidhana, wealth and the close of a Sama song, Vishvajit and Abhijit yajnas for success, the day long yajna and the yajna that lasts till the night, and the twelve day session, all abide and subsist in the transcendent Brahma. I pray all that virtue and yajnic potential were in me too.

· · ·

11.7.13

सू॒नृता॒ संन॑तिः॒ क्षेमः॑ स्व॒धोर्जामृतं॒ सहः॑। उच्छि॑ष्टे॒ सर्वे॑ प्र॒त्यञ्चः॒ कामाः॒ कामे॑न तातृपुः ॥

Truth and honesty of word and deed, reverence and humility, peace and protection, essential virtue and food for all, energy, immortality and the eternal joy of life, all these proceed from Brahma and return unto this Ultimate Divinity, and all the desires, plans and projects of humanity are fulfilled only by Its will and ultimate pleasure.

· · ·

11.7.14

नव॒ भूमीः॑ समु॒द्रा उच्छि॑ष्टेऽधि॑ श्रि॒ता दिवः॑। आ॒ सूर्यो॑ भा॒त्युच्छि॑ष्टेऽहोरा॒त्रे अपि॒ तन्मयि॑ ॥

Nine-region earths of space, oceans of earths and space, all orders of the regions of light, abide and are sustained in the Ultimate Brahma. The sun shines in Brahma. The day and night abide in Brahma. I pray the same be in me, the same also is in me. I am the microcosm.

· · ·

11.7.15

उ॑प॒हव्यं॑ विषू॒वन्तं॒ ये च॑ य॒ज्ञा गुहा॑ हि॒ताः। बिभ॑र्ति भ॒र्ता विश्व॒स्योच्छि॑ष्टो जनि॒तुः पि॒ता ॥

Upahavya Somayaga, Vishuvat Somayaga, and all those yajnas hidden in mystery, all these the Burden Bearer of the universe bears and sustains, the Ultimate Brahma that is father of the father creator, i.e., the Absolute Brahma in transcendence over the Immanent.

· · ·

11.7.16

पि॒ता ज॑नि॒तुरुच्छि॒ष्टोऽसोः॒ पौत्रः॑ पिताम॒हः। स क्षि॑यति॒ विश्व॒स्येशा॑नो॒ वृषा॒ भूम्या॑मति॒घ्न्यः᳡ ॥

Father of father, the Ultimate Brahma is the Grand-father. It is the grandson of Prana, that is, the third stage of spiritual experience after Pranayama, after Pratyahara and Samyama. Ultimate ruler of the universe, It abides everywhere in the world of existence, omnificent and inviolable.

· · ·

11.7.17

ऋ॒तं स॒त्यं तपो॑ रा॒ष्ट्रं श्रमो॒ धर्म॑श्च॒ कर्म॑ च। भू॒तं भ॑वि॒ष्यदुच्छि॑ष्टे वी॒र्यं᳡ ल॒क्ष्मीर्बलं॒ बले॑ ॥

Everything abides in the Ultimate Brahma: Rtam, the universal law, Satyam, the world of Prakrtic reality, Satyam and Rtam comprising the constant and the mutable and the law, Tapas, the relentless austerity of the law and discipline of life, Rashtra, the order of the individual, social and universal life, Shrama, hard work, Dharma, duty according to the Law, Karma, human action and the consequential chain of life in action, the past, present and future, valour and heroism, wealth and excellence, and strength within strength like circle within circle.

· · ·

11.7.18

समृ॑द्धि॒रोज॒ आकू॑तिः क्ष॒त्रं रा॒ष्ट्रं षडु॒र्व्यः᳡। सं॑वत्स॒रोऽध्युच्छि॑ष्ट॒ इडा॑ प्रै॒षा ग्रहा॑ ह॒विः ॥

Prosperity, lustre and splendour, thought and resolution, governance and the Dominion, six quarters of the world in space, the year and year-cycle, Ida, the ultimate Word, inspiration and advancement, all transactions and everything involved in life’s transactions, all is comprehended in the Ultimate Brahma.

· · ·

11.7.19

चतु॑र्होतार आ॒प्रिय॑श्चातुर्मा॒स्यानि॑ नी॒विदः॑। उच्छि॑ष्टे य॒ज्ञा होत्राः॑ पशुब॒न्धास्तदिष्ट॑यः ॥

Chatur-hotr mantras recited at new moon and full moon yajna, Apri mantras, four yajnas performed in four months, hymns of praise and celebration, yajnas, priests, all rules and disciplines of living beings, in fact all acts and rituals people wish to perform for specific purposes, all these abide in Brahma.

· · ·

11.7.20

अ॑र्धमा॒साश्च॒ मासा॑श्चार्त॒वा ऋ॒तुभिः॑ स॒ह। उच्छि॑ष्टे घो॒षिणी॒रापः॑ स्तनयि॒त्नुः श्रुति॑र्म॒ही ॥

Half-months specially of the lunar year, months, seasonal activities along with the seasons, rippling, murmuring, roaring waters, thunder and lightning, and the grand voice of the Veda, all abide in the Ultimate Brahma.

· · ·

11.7.21

शर्क॑राः॒ सिक॑ता॒ अश्मा॑न॒ ओष॑धयो वी॒रुध॒स्तृणा॑। अ॒भ्राणि॑ वि॒द्युतो॑ व॒र्षमुच्छि॑ष्टे॒ संश्रि॑ता श्रि॒ता ॥

Gravel, sand, stone, herbs, creepers, grasses, clouds, lightning, rain, all abide at peace nestled in the Ultimate Brahma.

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11.7.22

राद्धिः॒ प्राप्तिः॒ समा॑प्ति॒र्व्या᳡प्ति॒र्मह॑ एध॒तुः। अत्या॑प्ति॒रुच्छि॑ष्टे॒ भूति॒श्चाहि॑ता॒ निहि॑ता हि॒ता ॥

Success and prosperity, achievement, attain- ment, universality, greatness, progress, abundance, prosperity, all abide, withdrawn, resolved, sustained in Ultimate Brahma.

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11.7.23

यच्च॑ प्रा॒णति॑ प्रा॒णेन॒ यच्च॒ पश्य॑ति॒ चक्षु॑षा। उच्छि॑ष्टाज्जज्ञिरे॒ सर्वे॑ दि॒वि दे॒वा दि॑वि॒श्रितः॑ ॥

All that breathes with prana, all that sees with the eye, the Devas which abide in heaven sustained therein, all these are born of the Ultimate Brahma.

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11.7.24

ऋचः॒ सामा॑नि॒ च्छन्दां॑सि पुरा॒णं यजु॑षा स॒ह। उच्छि॑ष्टाज्जज्ञिरे॒ सर्वे॑ दि॒वि दे॒वा दि॑वि॒श्रितः॑ ॥

All descriptions in the form of celebration and the Rgveda, songs of ecstasy and Samaveda, happy songs and Atharva-veda, all pre-historic literature along with Yajurveda, and all the divinities abiding and sustained in the region of light are born of the Ultimate Brahma.

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11.7.25

प्रा॑णापा॒नौ चक्षुः॒ श्रोत्र॒मक्षि॑तिश्च॒ क्षिति॑श्च॒ या। उच्छि॑ष्टाज्जज्ञिरे॒ सर्वे॑ दि॒वि दे॒वा दि॑वि॒श्रितः॑ ॥

Prana and apana, eye, ear, the undiminishing mind and diminishing body, and all the divinities abiding and sustained in the light of heaven are born of the Ultimate Brahma.

· · ·

11.7.26

आ॑न॒न्दा मोदाः॑ प्र॒मुदो॑ऽभिमोद॒मुद॑श्च॒ ये। उच्छि॑ष्टाज्जज्ञिरे॒ सर्वे॑ दि॒वि दे॒वा दि॑वि॒श्रितः॑ ॥

All ecstasy, pleasures, delights, happy celebrations and all the divinities abiding and sustained in the light of heaven are born of Ultimate Brahma.

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11.7.27

दे॒वाः पि॒तरो॑ मनु॒ष्या᳡ गन्धर्वाप्स॒रस॑श्च॒ ये। उच्छि॑ष्टाज्जज्ञिरे॒ सर्वे॑ दि॒वि दे॒वा दि॑वि॒श्रितः॑ ॥

All the divinities of nature and humanity, Pitaras, parental sustainers of humanity, the ordinary people, sustainers of earth and the divine Word and culture, all fluent forces in flux, and all the divine virtues abiding and sustained in the light of heaven are born of the Ultimate, all comprehensive Brahma, first and last everlasting of all else that is.

✦ Sukta 8 · 34 verses ✦

11.8.1

यन्म॒न्युर्जा॒यामाव॑हत्संक॒ल्पस्य॑ गृ॒हादधि॑। क आ॑सं॒ जन्याः॒ के व॒राः क उ॑ ज्येष्ठव॒रो᳡भ॑वत् ॥

When Manyu, Supreme Divinity’s thoughful love of creativity, bore, that is, objectified and manifested, Prakrti, Its consort, from the house of Sankalpa, Its will and resolution to create, then who were the co-mates of Prakrti? And who were the friends of Manyu, divine ardour of cosmic creativity? And who was the chief of the occasion, the bridegroom?

· · ·

11.8.2

तप॑श्चै॒वास्तां॒ कर्म॑ चा॒न्तर्म॑ह॒त्य᳡र्ण॒वे। त आ॑सं॒ जन्या॑स्ते व॒रा ब्रह्म॑ ज्येष्ठव॒रो᳡भ॑वत् ॥

In that mighty deep darkness of the ocean of uncreation, Tapa and Karma were the co-mates of Prakrti, and they were also the friends of thoughtful love and Cosmic Creativity, and the chief of the occasion was Brahma itself. Note: These two mantras are a metaphor of divine creation. Refer to Chhandogyopanishad, 6, 2, 1- 3 and Brhadaranyakopanishad, 1, 4, 17. In the state of zero, absolute silence, before creation “Atman alone was there, only One (with Its essential Svadha: Rgveda, 10, 129, 2). It desired: I am One. I shall be many. I will create. It yearned for a mate (Prakrti). I shall generate. Let there be my power and potential incarnate, I shall act and create. This was the desire, Divine Resolution.” This action of creation and generation is the divine Karma. If we refer to Rgveda, 10, 190, 1, we find that Rtam, dynamics and Law of mutability, and Satyam, the constancy of Prakrti, were generated by the Tapas of the One sole existent Brahma which is the ever and ultimate presence awake eternally. Thus Karma and Tapas were the two co-mates of Brahma by Its own will. And these two were also the co-mates of simultaneous generation for Prakrti since these became immanent in Prakrti by divine will. This immanence and Prakrtic creation is studied in Sankhya Sutras in detail.

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11.8.3

दश॑ सा॒कम॑जायन्त दे॒वा दे॒वेभ्यः॑ पु॒रा। यो वै तान्वि॒द्यात्प्र॒त्यक्षं॒ स वा अ॒द्य म॒हद्व॑देत् ॥

In the beginning, from the divine powers of Prakrti, Rtam and Satyam, ten divine mutations of existentially activated Prakrti called Mahat were evolved. One who would know and directly describe them today would say something really great. (These ten could be described as ten elements, i.e., five subtle elements and five gross elements, or they could be described as ten pranas, or ten senses of perception and volition.)

· · ·

11.8.4

प्रा॑णापा॒नौ चक्षुः॒ श्रोत्र॒मक्षि॑तिश्च॒ क्षिति॑श्च॒ या। व्या॑नोदा॒नौ वाङ्मन॒स्ते वा आकू॑ति॒माव॑हन् ॥

Prana and apana, eye, ear, constancy and mutability, vyana and udana, speech and mind, these carry the immanent thought and resolution of divinity in human activity.

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11.8.5

अजा॑ता आसन्नृ॒तवोऽथो॑ धा॒ता बृह॒स्पतिः॑। इ॑न्द्रा॒ग्नी अ॒श्विना॒ तर्हि॒ कं ते ज्ये॒ष्ठमुपा॑सत ॥

When seasons, Dhata the sustaining space, Brhaspati, Vayu, Indragni, electric and fire energy, and Ashvins, sun and moon, were not yet generated then which highest power did they stay by? They stayed by Kam, the lord of peace and bliss, the Jyeshtha Brahma.

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11.8.6

तप॑श्चै॒वास्तां॒ कर्म॑ चा॒न्तर्म॑ह॒त्य᳡र्ण॒वे। तपो॑ ह जज्ञे॒ कर्म॑ण॒स्तत्ते ज्ये॒ष्ठमुपा॑सत ॥

Tapa and Karma were there in the mighty deep ocean of silence present with Jyeshtha Brahma. Tapa was born of Karma. They, Dhata and others, abided with Karma, the will of Jyeshtha Brahma to be generated in the due course of Prakrtic evolution. (For Mahad-arnava refer to Rgveda, 10, 190, 1: Rtam and Satyam were generated from Tapa enkindled by the will and thought of Jyeshtha Brahma, then was generated Ratri, Night and Darkness, and then was generated Samudro’ arnava, the mighty ocean.)

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11.8.7

येत आसी॒द्भूमिः॒ पूर्वा॒ याम॑द्धा॒तय॒ इद्वि॒दुः। यो वै तां॑ वि॒द्यान्ना॒मथा॒ स म॑न्येत पुराण॒वित् ॥

That which was the primeval earth, before this concrete mother earth sustaining her children came into being, and which only the visionaries of Truth know, is mysterious. Whoever knows that primeval earth by name, form and character is the man who really knows her as one of the earliest mysteries.

· · ·

11.8.8

कुत॒ इन्द्रः॒ कुतः॒ सोमः॒ कुतो॑ अ॒ग्निर॑जायत। कुत॒स्त्वष्टा॒ सम॑भव॒त्कुतो॑ धा॒ताजा॑यत ॥

Whence did Indra arise, whence soma, whence agni did arise? Whence did tvashta come into being? Whence did dhata arise?

· · ·

11.8.9

इन्द्रा॒दिन्द्रः॒ सोमा॒त्सोमो॑ अ॒ग्नेर॒ग्निर॑जायत। त्वष्टा॑ ह जज्ञे॒ त्वष्टु॑र्धा॒तुर्धा॒ताजा॑यत ॥

Indra arose from Indra, soma from Soma, agni arose from Agni, twashta was born of Tvashta, and dhata was born of Dhata.

· · ·

11.8.10

ये त आस॒न्दश॑ जा॒ता दे॒वा दे॒वेभ्यः॑ पु॒रा। पु॒त्रेभ्यो॑ लो॒कं द॒त्त्वा कस्मिं॒स्ते लो॒क आ॑सते ॥

Those ten divinities, that were born of ten cosmic Divinities at the beginning of creative evolution, gave the world of life, i.e., the human body, to their children. Having given that, in which world do they abide?

· · ·

11.8.11

य॒दा केशा॒नस्थि॒ स्नाव॑ मां॒सं म॒ज्जान॒माभ॑रत्। शरी॑रं कृ॒त्वा पाद॑व॒त्कं लो॒कमनु॒ प्रावि॑शत् ॥

When they bore hair, bone, sinews, flesh marrow, and made the body complete unto the feet, then, having done that and given the body to man, to which world did they retire and return?

· · ·

11.8.12

कुतः॒ केशा॒न्कुतः॒ स्नाव॒ कुतो॒ अस्थी॒न्याभ॑रत्। अङ्गा॒ पर्वा॑णि म॒ज्जानं॒ को मां॒सं कुत॒ आभ॑रत् ॥

Who and whence bore and brought hair, whence sinews, whence bones? Who bore and brought parts of the body, the joints, the marrow? Who bore and brought the flesh and whence?

· · ·

11.8.13

सं॒सिचो॒ नाम॒ ते दे॒वा ये सं॑भा॒रान्त्स॒मभ॑रन्। सर्वं॑ सं॒सिच्य॒ मर्त्यं॑ दे॒वाः पुरु॑ष॒मावि॑शन् ॥

Together, life-infusing are those divinities, harbingers of living showers, which bring the body and spirit of life and, having given all for life and living to the mortal, they enter man.

· · ·

11.8.14

ऊ॒रू पादा॑वष्ठी॒वन्तौ॒ शिरो॒ हस्ता॒वथो॒ मुख॑म्। पृ॒ष्टीर्ब॑र्जह्ये᳡ पा॒र्श्वे कस्तत्सम॑दधा॒दृषिः॑ ॥

Who is the visionary sage who joined together thighs, knees and legs and feet, head, hands and mouth? Who fixed together the back and ribs, the collar bone and the sides? Who is that?

· · ·

11.8.15

शिरो॒ हस्ता॒वथो॒ मुखं॑ जि॒ह्वां ग्री॒वाश्च॒ कीक॑साः। त्व॒चा प्रा॒वृत्य॒ सर्वं॒ तत्सं॒धा सम॑दधान्म॒ही ॥

The great creative-structurist power of Jyeshtha Brahma put together and joined head, hands, mouth, the tongue, neck and the neck and collar bones, and having bound and covered all with the skin made up the body for the living spirit.

· · ·

11.8.16

यत्तच्छरी॑र॒मश॑यत्सं॒धया॒ संहि॑तं म॒हत्। येने॒दम॒द्य रोच॑ते॒ को अ॑स्मि॒न्वर्ण॒माभ॑रत् ॥

Into this great body which lay joined together, bound and covered by the divine formative power, who filled the colour with which it shines so beautiful?

· · ·

11.8.17

सर्वे॑ दे॒वा उपा॑शिक्ष॒न्तद॑जानाद्व॒धूः स॒ती। ई॒शा वश॑स्य॒ या जा॒या सास्मि॒न्वर्ण॒माभ॑रत् ॥

All the divinities joined together (as they wanted to take it for rinto it. (For the divinities wanting a home and their choice of the human body see Aitareya Upanishad, 1, 2, 1-5.)esidence) and wanted it perfected. They would offer assistance too. That, Prakrti, being Jyeshtha Brahma’s consort, controlling power of the Great controller, perceived and realised. She filled the coloursinto it. (For the divinities wanting a home and their choice of the human body see Aitareya Upanishad, 1, 2, 1-5.)

· · ·

11.8.18

य॒दा त्वष्टा॒ व्यतृ॑णत्पि॒ता त्वष्टु॒र्य उत्त॑रः। गृ॒हं कृ॒त्वा मर्त्यं॑ दे॒वाः पुरु॑ष॒मावि॑शन् ॥

When Tvashta the higher, father of Tvashta, nature’s formative faculty, opened entrances into the human body, then the divinities, taking the mortal body for residence, entered the human body, the Purusha.

· · ·

11.8.19

स्वप्नो॒ वै त॒न्द्रीर्निरृ॑तिः पा॒प्मानो॒ नाम॑ दे॒वताः॑। ज॒रा खाल॑त्यं॒ पालि॑त्यं॒ शरी॑र॒मनु॒ प्रावि॑शन् ॥

Dream and sleep, exhaustion and fatigue, want and adversity, sinfulness, negativities of various names and descriptions, age and infirmity, baldness, grey hair, all these followed and entered the body.

· · ·

11.8.20

स्तेयं॑ दुष्कृ॒तं वृ॑जि॒नं स॒त्यं य॒ज्ञो यशो॑ बृ॒हत्। बलं॑ च क्ष॒त्रमोज॑श्च॒ शरी॑र॒मनु॒ प्रावि॑शन् ॥

Thieving, evil habits and actions, unacceptable behaviour, Truth, Yajna, honour and excellence, and broad-mindedness, honourable sense of valour, protection and social order, lustre and glory, all these followed together and entered the body.

· · ·

11.8.21

भूति॑श्च॒ वा अभू॑तिश्च रा॒तयोऽरा॑तयश्च॒ याः। क्षुध॑श्च॒ सर्वा॒स्तृष्णा॑श्च॒ शरी॑र॒मनु॒ प्रावि॑शन् ॥

Prosperity, want and poverty, generosity, ungenerosity and wretchedness, hunger and thirst of various kinds, followed together and entered the body.

· · ·

11.8.22

नि॒न्दाश्च॒ वा अनि॑न्दाश्च॒ यच्च॒ हन्तेति॒ नेति॑ च। शरी॑रं श्र॒द्धा दक्षि॒णाश्र॑द्धा॒ चानु॒ प्रावि॑शन् ॥

Censure and reproahes, praise and adorations, things surely positive, and the negatives and rejections, thanks-giving, faith, doubt and faithlessness, all these entered the human body.

· · ·

11.8.23

वि॒द्याश्च॒ वा अवि॑द्याश्च॒ यच्चा॒न्यदु॑पदे॒श्य᳡म्। शरी॑रं॒ ब्रह्म॒ प्रावि॑श॒दृचः॒ सामाथो॒ यजुः॑ ॥

Knowledge and ignorance of various kinds, all else that is worth teaching and learning, Brahma, divine discipline and awareness, Rgveda, Samans and Yajurveda and Brahma-Atharva-veda, all entered the human body.

· · ·

11.8.24

आ॑न॒न्दा मोदाः॑ प्र॒मुदो॑ऽभिमोद॒मुद॑श्च॒ ये। ह॒सो न॑रिष्टा नृ॒त्तानि॒ शरी॑र॒मनु॒ प्रावि॑शन् ॥

Higher ecstasies, pleasures, delights and celebrations laughter, dance and social revelry, all entered the human body.

· · ·

11.8.25

आ॑ला॒पाश्च॑ प्रला॒पाश्चा॑भीलाप॒लप॑श्च॒ ये। शरी॑रं॒ सर्वे॒ प्रावि॑शन्ना॒युजः॑ प्र॒युजो॒ युजः॑ ॥

Conversations and communications, complaints and lamentations, declarations and determinations, deceptions and detractions, distractions and ambiguities, plans, performances of things on hand and cooperations entered the human body.

· · ·

11.8.26

प्रा॑णापा॒नौ चक्षुः॒ श्रोत्र॒मक्षि॑तिश्च॒ क्षिति॑श्च॒ या। व्या॑नोदा॒नौ वाङ्मनः॒ शरी॑रेण॒ त ई॑यन्ते ॥

Prana and apana, inhalation and exhalation of breath, eye, ear, psychic and physical faculties, vyana and udana, all circulating and elevating energy of prana, speech, mind, all these move and act with the body.

· · ·

11.8.27

आ॒शिष॑श्च प्र॒शिष॑श्च सं॒शिषो॑ वि॒शिष॑श्च॒ याः। चि॒त्तानि॒ सर्वे॑ संक॒ल्पाः शरी॑र॒मनु॒ प्रावि॑शन् ॥

Blessings and benedictions, rules and injunctions, orders and directions, distinctions and specialisations, all that there are, thoughts and memories, intentions and vows of discipline followed and entered the human body.

· · ·

11.8.28

आस्ते॑यीश्च॒ वास्ते॑यीश्च त्वर॒णाः कृ॑प॒णाश्च॒ याः। गुह्याः॑ शु॒क्रा स्थू॒ला अ॒पस्ता बी॑भ॒त्साव॑सादयन् ॥

In the body which is both pleasant and unpleasant, the divinities have placed liquid flows pertaining to waters and blood in the veins and arteries and in the excretory regions, the flow that is fast and slow, secret, pure and thick (because of impurity).

· · ·

11.8.29

अस्थि॑ कृ॒त्वा स॒मिधं॒ तद॒ष्टापो॑ असादयन्। रेतः॑ कृत्वाज्यं॑ दे॒वाः पुरु॑ष॒मावि॑शन् ॥

Having made the bones as fuel wood for fire, the divinities placed eight orders of water in the body, and having made the vital fluid as ghrta for the fire, they entered Purusha for self-fulfilment through the human yajna of creative existence.

· · ·

11.8.30

या आपो॒ याश्च॑ दे॒वता॒ या वि॒राड्ब्रह्म॑णा स॒ह। शरी॑रं॒ ब्रह्म॒ प्रावि॑श॒च्छरी॒रेऽधि॑ प्र॒जाप॑तिः ॥

All waters, divine powers of sense and mind, Virat, i.e., Prakrti, consort with Brahma, and Brahma and food entered the body, and over all, body, senses and mind, was Prajapati, jiva, the individual soul.

· · ·

11.8.31

सूर्य॒श्चक्षु॒र्वातः॑ प्रा॒णं पुरु॑षस्य॒ वि भे॑जिरे। अथा॒स्येत॑रमा॒त्मानं॑ दे॒वाः प्राय॑च्छन्न॒ग्नये॑ ॥

The sun takes its share of the eye, the wind takes its share of the breath, of man. The rest of man’s person the divinities give over to Agni, the fire.

· ·

·

11.8.32

तस्मा॒द्वै वि॒द्वान्पुरु॑षमि॒दं ब्रह्मेति॑ मन्यते। सर्वा॒ ह्य᳡स्मिन्दे॒वता॒ गावो॑ गो॒ष्ठ इ॒वास॑ते ॥

For this reason, therefore, the man of knowledge regards this person as Brahma almost, because all divinities abide in it as cows live in the stall.

· · ·

11.8.33

प्र॑थ॒मेन॑ प्रमा॒रेण॑ त्रे॒धा विष्व॒ङ्वि ग॑च्छति। अ॒द एके॑न॒ गच्छ॑त्य॒द एके॑न गच्छती॒हैके॑न॒ नि षे॑वते ॥

By the first and inevitable law of death, the Jiva, human soul that goes all ways all round, normally goes three ways: By one kind of Karma it goes to that species which is better than human, by another it goes to sub- human species, and by yet another it lives life here itself in the human species. (Refer to Yogasutras, 4, 7-8)

· · ·

11.8.34

अ॒प्सु स्ती॒मासु॑ वृ॒द्धासु॒ शरी॑रमन्त॒रा हि॒तम्। तस्मि॒ञ्छवोऽध्य॑न्त॒रा तस्मा॒च्छवोऽध्यु॑च्यते ॥

In the midst of the dynamic flow of life’s waters evolving within the fixed laws of Rtam, the human body is placed. In the midst of that body the human soul is placed over all else. For the reason that it rules over the body, mind and senses, it is called the master, the powerful, the free (though within the laws of Rtam and human karma).

✦ Sukta 9 · 26 verses ✦

11.9.1

ये बा॒हवो॒ या इष॑वो॒ धन्व॑नां वी॒र्या᳡णि च। अ॒सीन्प॑र॒शूनायु॑धं चित्ताकू॒तं च॒ यद्धृ॒दि। सर्वं॒ तद॑र्बुदे॒ त्वम॒मित्रे॑भ्यो दृ॒शे कु॑रूदा॒रांश्च॒ प्र द॑र्शय ॥

All fighting forces, arrows, bows, valorous marksmen and their exploits, swords, axes and deadly missiles, thoughts and plans in the mind, all these, O commander of the forces, mobilise, and display the thunderbolt explosives so that the enemies may see and feel demoralised.

· · ·

11.9.2

उत्ति॑ष्ठत॒ सं न॑ह्यध्वं॒ मित्रा॒ देव॑जना यू॒यम्। संदृ॑ष्टा गु॒प्ता वः॑ सन्तु॒ या नो॑ मि॒त्राण्य॑र्बुदे ॥

Rise, take up arms, all you friends and forces of the noble order. O Commander, O friends of ours, let some of you be seen in prominence, and let others, in reserve, be unseen.

· · ·

11.9.3

उत्ति॑ष्ठत॒मा र॑भेथामादानसंदा॒नाभ्या॑म्। अ॒मित्रा॑णां॒ सेना॑ अ॒भि ध॑त्तमर्बुदे ॥

O Arbudi, O Nyarbudi, officer in command and supreme commander, rise and take on the enemy forces, hold them up and force them to surrender, Take them into captivity.

· · ·

11.9.4

अर्बु॑दि॒र्नाम॒ यो दे॒व ईशा॑नश्च॒ न्य᳡र्बुदिः। याभ्या॑म॒न्तरि॑क्ष॒मावृ॑तमि॒यं च॑ पृथि॒वी म॒ही। ताभ्या॒मिन्द्र॑मेदिभ्याम॒हं जि॒तमन्वे॑मि॒ सेन॑या ॥

Brilliant Arbudi, noble Commander, and the Commander-in-Chief, Nyarbudi who rules the forces, by whom the sky is covered with the air-force and this earth is covered with the ground forces, with these friends of Indra, the ruler, I enter the conquered territory with the army.

· · ·

11.9.5

उत्ति॑ष्ठ॒ त्वं दे॑वज॒नार्बु॑दे॒ सेन॑या स॒ह। भ॒ञ्जन्न॒मित्रा॑णां॒ सेनां॑ भो॒गेभिः॒ परि॑ वारय ॥

Noble and brilliant Commander, Arbudi, rise with the army routing the force of the enemies and bind them into captivity as a snake binds the victim with its coils surrounding it.

· · ·

11.9.6

स॒प्त जा॒तान्न्य᳡र्बुद उदा॒राणां॑ समी॒क्षय॑न्। तेभि॒ष्ट्वमाज्ये॑ हु॒ते सर्वै॒रुत्ति॑ष्ठ॒ सेन॑या ॥

O Nyarbudi, examine the seven newly developed explosive thunder arms, and when the ghrta has been offered into the fire, rise with them and march with the army.

· · ·

11.9.7

प्र॑तिघ्ना॒नाश्रु॑मु॒खी कृ॑धुक॒र्णी च॑ क्रोशतु। वि॑के॒शी पुरु॑षे ह॒ते र॑दि॒ते अ॑र्बुदे॒ तव॑ ॥

O Commander, when her man is rent and killed by your attack, the widow, beating her breast, her face covered with flowing tears, ears void of rings, her hair dishevelled, would wail over the death of her husband.

· · ·

11.9.8

सं॒कर्ष॑न्ती क॒रूक॑रं॒ मन॑सा पु॒त्रमि॒च्छन्ती॑। पतिं॒ भ्रात॑र॒मात्स्वान्र॑दि॒ते अ॑र्बुदे॒ तव॑ ॥

O Commander, after they were rent and killed by your attack, the widows, drawing together and wringing their hands together, would wish at heart that their sons, husbands, brothers and others of their people were alive.

· · ·

11.9.9

अ॒लिक्ल॑वा जाष्कम॒दा गृध्राः॑ श्ये॒नाः प॑त॒त्त्रिणः॑। ध्वाङ्क्षाः॑ श॒कुन॑यस्तृप्यन्त्व॒मित्रे॑षु समी॒क्षय॑न्रदि॒ते अ॑र्बुदे॒ तव॑ ॥

O Commander, after the enemy were rent and destroyed by your attack, voracious carnivores, vultures, falcons, ravens, crows, kites and other birds would hover and feast and rejoice on your enemies, showing well what you have done.

· · ·

11.9.10

अथो॒ सर्वं॒ श्वाप॑दं॒ मक्षि॑का तृप्यतु॒ क्रिमिः॑। पौरु॑षे॒येऽधि॒ कुण॑पे रदि॒ते अ॑र्बुदे॒ तव॑ ॥

O Commander, wild beasts with buzzing flies and creeping worms, would gorge upon the dead bodies of men rent and fallen under your attack.

· · ·

11.9.11

आ गृ॑ह्णीतं॒ सं बृ॑हतं प्राणापा॒नान्न्य॑र्बुदे। नि॑वा॒शा घोषाः॒ सं य॑न्त्व॒मित्रे॑षु समी॒क्षय॑न्रदि॒ते अ॑र्बुदे॒ तव॑ ॥

O Commander, O Supreme Commander, hold and freeze the breath of the enemies, root out their morale under the force of your attack, and let wailing cries of loss and woe go round in their ranks as you watch the confusion.

· · ·

11.9.12

उद्वे॑पय॒ सं वि॑जन्तां भिया॒मित्रा॒न्त्सं सृ॑ज। उ॑रुग्रा॒हैर्बा॑ह्व॒ङ्कैर्विध्या॑मित्रान्न्यर्बुदे ॥

O Supreme Commander, shake the enemies, dislodge them from their position, strike them with terror, paralyse their movement, freeze their arms with overwhelming force, and fix them under the force of your attack.

· · ·

11.9.13

मुह्य॑न्त्वेषां बा॒हव॑श्चित्ताकू॒तं च॒ यद्धृ॒दि। मैषा॒मुच्छे॑षि॒ किं च॒न र॑दि॒ते अ॑र्बुदे॒ तव॑ ॥

O Supreme Commander, let their arms be paralysed, let their mind and morale at heart be stupefied, spare none and nothing of them, O Commander, under the force of your attack.

· · ·

11.9.14

प्र॑तिघ्ना॒नाः सं धा॑व॒न्तूरः॑ पटू॒रावा॑घ्ना॒नाः। अ॑घा॒रिणी॑र्विके॒श्यो᳡ रुद॒त्यः१॒॑ पुरु॑षे ह॒ते र॑दि॒ते अ॑र्बुदे॒ तव॑ ॥

O Commander, let the widows of the enemies, their hair dishevalled, unanointed, run around together, weeping and wailing, beating their breast and thighs, when their men are rent and killed under the force of your attack.

· · ·

11.9.15

श्व᳡न्वतीरप्स॒रसो॑ रूपका उ॒तार्बु॑दे। अ॑न्तःपा॒त्रे रेरि॑हतीं रि॒शां दु॑र्णिहितै॒षिणी॑म्। सर्वा॒स्ता अ॑र्बुदे॒ त्वम॒मित्रे॑भ्यो दृ॒शे कु॑रूदा॒रांश्च॒ प्र द॑र्शय ॥

O Commander, prepare sensitive detective forces of smart and dynamic informants of various forms and hues collecting highly secret, violent and damaging information in secret code and rendering it in to the ruler, all these to reveal and expose the enemies. Show your explosive power and still express your best intentions for peace and good will.

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11.9.16

ख॒डूरे॑ऽधिचङ्क्र॒मां खर्वि॑कां खर्ववा॒सिनी॑म्। य उ॑दा॒रा अ॒न्तर्हि॑ता गन्धर्वाप्स॒रस॑श्च॒ ये स॒र्पा इ॑तरज॒ना रक्षां॑सि ॥

Display the airforce, proud and bold, which shatters the proud and arrogant, armaments that are explosive, those that are yet unexposed, rulers of the earth on your side, forces on the move, Sarpas, other forces, and the Rakshas, absolute destroyers, and yet show your noble and generous intentions.

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11.9.17

चतु॑र्दंष्ट्राञ्छ्या॒वद॑तः कु॒म्भमु॑ष्काँ॒ असृ॑ङ्मुखान्। स्व॑भ्य॒सा ये चो॑द्भ्य॒साः ॥

Display the four-pronged, steel tipped, deadly weapons, and virile, irresistible, fearsome warriors of veteran high standing.

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11.9.18

उद्वे॑पय॒ त्वम॑र्बुदे॒ऽमित्रा॑णाम॒मूः सिचः॑। जयां॑श्च जि॒ष्णुश्चा॒मित्राँ॒ जय॑ता॒मिन्द्र॑मेदिनौ ॥

O Commander, shake up with terror those allied forces of the enemies. O Nyarbudi, Supreme Commander, eager for victory and victorious, friends and allies of Indra, the ruler, defeat and rout the enemy forces.

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11.9.19

प्रब्ली॑नो मृदि॒तः श॑यां ह॒तोऽमित्रो॑ न्यर्बुदे। अ॑ग्निजि॒ह्वा धू॑मशि॒खा जय॑न्तीर्यन्तु॒ सेन॑या ॥

Fallen, crushed, dead, let the enemy lie and sleep, O Nyarbudi, Supreme Commander, and let the flames of fire and columns of smoke with the army, victorious, move forward.

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11.9.20

तया॑र्बुदे॒ प्रणु॑त्ताना॒मिन्द्रो॑ हन्तु॒ वरं॑वरम्। अ॒मित्रा॑णां॒ शची॒पति॒र्मामीषां॑ मोचि॒ कश्च॒न ॥

O Commander, with that army, let Indra, all powerful ruler, pick up one by one and eliminate the prominent leaders and members of the enemies now thrust back. Let none of them be spared.

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11.9.21

उत्क॑सन्तु॒ हृद॑यान्यू॒र्ध्वः प्रा॒ण उदी॑षतु। शौ॑ष्का॒स्यमनु॑ वर्तताम॒मित्रा॒न्मोत मि॒त्रिणः॑ ॥

Let their hearts break up and their breath go up and out. Let the mouths of the unfriendly be dry and parched, but not so of the friends.

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11.9.22

ये च॒ धीरा॒ ये चाधी॑राः॒ परा॑ञ्चो बधि॒राश्च॒ ये। त॑म॒सा ये च॑ तूप॒रा अथो॑ बस्ताभिवा॒सिनः॑। सर्वां॒स्ताँ अ॑र्बुदे॒ त्वम॒मित्रे॑भ्यो दृ॒शे कु॑रूदा॒रांश्च॒ प्र द॑र्शय ॥

O Commander, let those that are patient and wise and those that are impatient and unwise, those that withdraw and those who were deaf and would not listen to anyone, those who are stupefied with darkness and those that are dressed in goat-skin: Let all those, O Arbudi, fall in so that the enemy may see them. And show them your own generosity too.

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11.9.23

अर्बु॑दिश्च॒ त्रिष॑न्धिश्चा॒मित्रा॑न्नो॒ वि वि॑ध्यताम्। यथै॑षामिन्द्र वृत्रह॒न्हना॑म शचीपते॒ऽमित्रा॑णां सहस्र॒शः ॥

Let the Commander and Trishandhi, tripartite peace commission, settle and fix these enemies of ours so that, O Indra, destroyer of darkness, ruler and lord of all power of action, we may eliminate the enemies by the hundreds and uproot enmity from humanity.

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11.9.24

वन॒स्पती॑न्वानस्प॒त्यानोष॑धीरु॒त वी॒रुधः॑। ग॑न्धर्वाप्स॒रसः॑ स॒र्पान्दे॒वान्पु॑ण्यज॒नान्पि॒तॄन्। सर्वां॒स्ताँ अ॑र्बुदे॒ त्वम॒मित्रे॑भ्यो दृ॒शे कु॑रूदा॒रांश्च॒ प्र द॑र्शय ॥

O Arbudi, herbs and trees, products of herbs and trees, medicinal plants and creepers, keepers and guardians of earth and the environment, powers of the skies and flowing waters, Sarpas, surreptitious ones, devas, people of divine nature, noble people of charitable mind, parental powers of the nation, all these, O Commander, you show for the former enemies. Show your explosive powers too and extend your generosity and reasonableness too.

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11.9.25

ई॒शां वो॑ म॒रुतो॑ दे॒व आ॑दि॒त्यो ब्रह्म॑ण॒स्पतिः॑। ई॒शां व॒ इन्द्र॑श्चा॒ग्निश्च॑ धा॒ता मि॒त्रः प्र॒जाप॑तिः। ई॒शां व॒ ऋष॑यश्चक्रुर॒मित्रे॑षु समी॒क्षय॑न्रदि॒ते अ॑र्बुदे॒ तव॑ ॥

O Commander, Arbudi, enemies and enmity having been eliminated under your command, and O people of the land and earth, let Maruts, winds and powers vibrant as the winds, rule over you. Let self refulgent sun, Aditya, Brahmanaspati, lord of the universe and and master and promoter of Brahma, universal Word and voice, rule over you. Let Indra, lord omnipotent, and mighty ruler, Agni, universal light of life, fire of yajna, and enlightened leader, Dhata, universal law of sustenance and the powers of law and order, Mitra, world friendship and universal love, and Prajapati, Lord Divine and father of his children of creation, and the protector, ruler and controller of the people and their children rule over you. Let the Rshis, visionary sages of truth and enlightenment rule over you, all with love, justice, light and power of truth and law for peace, prosperity and happiness.

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11.9.26

तेषां॒ सर्वे॑षा॒मीशा॑ना॒ उत्ति॑ष्ठत॒ सं न॑ह्यध्वं॒ मित्रा॒ देव॑जना यू॒यम्। इ॒मं सं॑ग्रा॒मं सं॒जित्य॑ यथालो॒कं वि ति॑ष्ठध्वम् ॥

O friends and generous enlightened leaders, rulers and guardians of all these people of the land and the world, rise you all, be ready in harness, bond with these people together, and, having won this battle of war, peace and friendship against enmity, take up your office of duty in accordance with your assignment and order, and there abide, steadfast all.

✦ Sukta 10 · 27 verses ✦

11.10.1

उत्ति॑ष्ठत॒ सं न॑ह्यध्व॒मुदा॑राः के॒तुभिः॑ स॒ह। सर्पा॒ इत॑रजना॒ रक्षां॑स्य॒मित्रा॒ननु॑ धावत ॥

O warriors of high order of chivalry, rise together in top gear with your banners, and O Sarpas, Rakshasas, and others, pursue the enemies and fall upon them.

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11.10.2

ई॒शां वो॑ वेद॒ राज्यं॒ त्रिष॑न्धे अरु॒णैः के॒तुभिः॑ स॒ह। ये अ॒न्तरि॑क्षे॒ ये दि॒वि पृ॑थि॒व्यां ये च॑ मान॒वाः। त्रिष॑न्धे॒स्ते चेत॑सि दु॒र्णामा॑न॒ उपा॑सताम् ॥

I know your rule and order, O Trishandhi, along with your scarlet banners. Whatever forces there are in the middle region, in the region of light, and on the earth, whatever people, and whatever evil and notorious elements there be, O Trishandhi, let all these be in your mind and on record.

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11.10.3

अयो॑मुखाः सू॒चीमु॑खा॒ अथो॑ विकङ्क॒तीमु॑खाः। क्र॒व्यादो॒ वात॑रंहस॒ आ स॑जन्त्व॒मित्रा॒न्वज्रे॑ण॒ त्रिष॑न्धिना ॥

Let arrows, steel tipped, needle sharp, multipointed penetrative, hitting at the speed of storm and eating into the flesh, engage the enemies when fired by three-stage rocket of the order of a thunderbolt.

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11.10.4

अ॒न्तर्धे॑हि जातवेद॒ आदि॑त्य॒ कुण॑पं ब॒हु। त्रिष॑न्धेरि॒यं सेना॒ सुहि॑तास्तु मे॒ वशे॑ ॥

O Jataveda, expert of the science of fire, brilliant commander, let the many corpses of the enemies be interred, and let this army of Trishandhi, well ordered and organised, be within my cotrol.

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11.10.5

उत्ति॑ष्ठ॒ त्वं दे॑वज॒नार्बु॑दे॒ सेन॑या स॒ह। अ॒यं ब॒लिर्व॒ आहु॑त॒स्त्रिष॑न्धे॒राहु॑तिः प्रि॒या ॥

Arise you, brilliant and noble Commander, Arbudi, with your force. This tribute of appreciation, recognition and reward offered to you is Trishhandhi’s cherished contribution to you in consequence of your success.

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11.10.6

शि॑तिप॒दी सं द्य॑तु शर॒व्ये॒यं चतु॑ष्पदी। कृत्ये॒ऽमित्रे॑भ्यो भव॒ त्रिष॑न्धेः स॒ह सेन॑या ॥

Let this four stage white and black mounted rocket to fire the missiles destroy the targets. O destroyer, alongwith the forces of Trisandhi, be monitored for the destruction of the enemies.

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11.10.7

धू॑मा॒क्षी सं प॑ततु कृधुक॒र्णी च॑ क्रोशतु। त्रिष॑न्धेः॒ सेन॑या जि॒ते अ॑रु॒णाः स॑न्तु के॒तवः॑ ॥

Let the eye blinding smoke screen be fired and fall, let the deafening missile be fired and fall, and Trishandhi’s army being victorious, let the crimson flags be raised as a mark of victory.

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11.10.8

अवा॑यन्तां प॒क्षिणो॒ ये वयां॑स्य॒न्तरि॑क्षे दि॒वि ये चर॑न्ति। श्वाप॑दो॒ मक्षि॑काः॒ सं र॑भन्तामा॒मादो॒ गृध्राः॒ कुण॑पे रदन्ताम् ॥

Let the birds that fly in the sky and higher air towards the regions of light come back here. Let carnivores and flies devour the corpses. Let carrion eating vultures feast upon the carcasses.

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11.10.9

यामिन्द्रे॑ण सं॒धां स॒मध॑त्था॒ ब्रह्म॑णा च बृहस्पते। तया॒हमि॑न्द्रसं॒धया॒ सर्वा॑न्दे॒वानि॒ह हु॑व इ॒तो ज॑यत॒ मामुतः॑ ॥

O Brhaspati, lord of the universe and universal Word, the harmonious Dharmic synthesis which you have established with and between Indra and Brahma, that is, power, and vision of wisdom and knowledge, with that practical union and compromise in real life, I, Indra, the ruler, call upon all the devas, brilliant people and say : Win here and not any other-where.

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11.10.10

बृह॒स्पति॑राङ्गिर॒स ऋष॑यो॒ ब्रह्म॑संशिताः। अ॑सुर॒क्षय॑णं व॒धं त्रिष॑न्धिं दि॒व्याश्र॑यन् ॥

Brhaspati, ruler of the wide world, Angirasas, practitioners of Vedic science and technology, Rshis, visionary sages, all inspired by Brahma, Vedic vision, in the light of divinity, have taken sheltered recourse to the triple Dharmic unity of knowledge, action and prayer for the limitation and elimination of evil and demonic elements of life for the sake of victory here in life itself.

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11.10.11

येना॒सौ गु॒प्त आ॑दि॒त्य उ॒भाविन्द्र॑श्च॒ तिष्ठ॑तः। त्रिष॑न्धिं दे॒वा अ॑भज॒न्तौज॑से च॒ बला॑य च ॥

That triple Dharmic harmony by which that Aditya, refulgent sun held in position, and Indra, cosmic energy, both are sustained, that very triple union and triple compromise in practical life, the devas, brilliant and victorious people, have lived and served with dedication for achieving the strength and splendour of life.

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11.10.12

सर्वां॑ल्लो॒कान्त्सम॑जयन्दे॒वा आहु॑त्या॒नया॑। बृह॒स्पति॑राङ्गिर॒सो वज्रं॒ यमसि॑ञ्चतासुर॒क्षय॑णं व॒धम् ॥

All lokas, immortal lights, beauties and ecstasies of existence, devas, brilliant sagely people, have won with this offer of service and self-sacrifice in the state of triple harmony, the same unfailing thunderbolt of Dharmic action, destroyer of demonic evil, which Brhaspati and Angirasas lived and served with dedication.

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11.10.13

बृह॒स्पति॑राङ्गिर॒सो वज्रं॒ यमसि॑ञ्चतासुर॒क्षय॑णं व॒धम्। तेना॒हम॒मूं सेनां॒ नि लि॑म्पामि बृहस्पते॒ऽमित्रा॑न्ह॒न्म्योज॑सा ॥

That thunderbolt of triple harmony of Dharmic knowledge, action and prayer in dedication, destroyer of demonic evil, which Brhaspati and Angirasas wielded, served and promoted, the same triple armour, O Brhaspati, I wear, with the same thunderbolt I rout the force of unrighteousness, and with the same strength and splendour I destroy the enemies of life.

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11.10.14

सर्वे॑ दे॒वा अ॒त्याय॑न्ति॒ ये अ॒श्नन्ति॒ वष॑ट्कृतम्। इ॒मां जु॑षध्व॒माहु॑तिमि॒तो ज॑यत॒ मामुतः॑ ॥

All the divines come here to the triple centre- hold of life and victory and receive the fruits of yajnic service performed with Vedic formula of Vashat. O Devas, enjoy this offer and win your self-fulfilment here, not there on the other side of loss and negativity.

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11.10.15

सर्वे॑ देवा अ॒त्याय॑न्तु॒ त्रिष॑न्धे॒राहु॑तिः प्रि॒या। सं॒धां म॑ह॒तीं र॑क्षत॒ ययाग्रे॒ असु॑रा जि॒ताः ॥

May all the devas, brilliant sagely seekers of life and victory, come to this triple centrehold of yajnic performance. Contribution to this yajna of personal and social fulfilment is dear to Trishandhi, lord of positivity, negativity and the higher complementarity of the two in life’s evolution. May they protect, preserve, and promote this great balance and harmony by which purely negative and destructive forces were defeated and the Devas won over the demons since the beginning of time.

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11.10.16

वा॒युर॒मित्रा॑णामिष्व॒ग्राण्याञ्च॑तु। इन्द्र॑ एषां बा॒हून्प्रति॑ भनक्तु॒ मा श॑कन्प्रति॒धामिषु॑म्। आ॑दि॒त्य ए॑षाम॒स्त्रं वि ना॑शयतु च॒न्द्रमा॑ युता॒मग॑तस्य॒ पन्था॑म् ॥

Let Vayu bend and break the tips of enemy arrows, let Indra break their arms one by one, so that they may not even fix the arrow on the bow, let Aditya destroy their missiles, and let Chandrama block the path of the enemy before their advance, yet keep it open to facilitate the two-way communications to follow as possible and desirable for peace. (This mantra reveals the tactics of war as well as of peace. Vayu is the preventive power that forestalls the enemy advance, Indra is the power to break down the enemy before the strike, Aditya is the brilliant blazing power that intercepts and destroys the enemy’s latest missiles, and Chandrama is the power that defends as well as promotes peace.)

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11.10.17

यदि॑ प्रे॒युर्दे॑वपु॒रा ब्रह्म॒ वर्मा॑णि चक्रि॒रे। त॑नू॒पानं॑ परि॒पाणं॑ कृण्वा॒ना यदु॑पोचि॒रे सर्वं॒ तद॑र॒सं कृ॑धि ॥

If they reach our holy peaceful cities, use our own knowledge, food or holy people or holy things for defence and offence, thus protecting their persons and enacting their all-round defence, turn all that effort to naught.

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11.10.18

क्र॒व्यादा॑नुव॒र्तय॑न्मृ॒त्युना॑ च पु॒रोहि॑तम्। त्रिष॑न्धे॒ प्रेहि॒ सेन॑या जयामित्रा॒न्प्र प॑द्यस्व ॥

O Trishandhi, supreme commander of triple power of defence, offence and peace, pursuing the enemy with deadly force, facing their forces in front with death itself, march on forward with your army, conquer the unfriendly powers, and go on advancing.

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11.10.19

त्रिष॑न्धे॒ तम॑सा॒ त्वम॒मित्रा॒न्परि॑ वारय। पृ॑षदा॒ज्यप्र॑णुत्तानां॒ मामीषां॑ मोचि॒ कश्च॒न ॥

O Trishandhi, you cover the enemies with smoke and darkness and, starved of food and water, devoid of their very life breath, forced back by fire and power, let none of them be spared.

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11.10.20

शि॑तिप॒दी सं प॑तत्व॒मित्रा॑नाम॒मूः सिचः॑। मुह्य॑न्त्व॒द्यामूः सेना॑ अ॒मित्रा॑णां न्यर्बुदे ॥

O Commander, let your force, moving forward in light as well as in darkness on wheels of steel, fall upon the enemy’s supporting forces. let the enemy forces then be bewildered and stupefied.

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11.10.21

मू॒ढा अ॒मित्रा॑ न्यर्बुदे ज॒ह्ये᳡षां॒ वरं॑वरम्। अ॒नया॑ जहि॒ सेन॑या ॥

O Nyarbudi, Chief Commander, bewildered and stupefied as the enemy forces are, destroy them all, the chief ones all, destroy them with this force.

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11.10.22

यश्च॑ कव॒ची यश्चा॑कव॒चो॒मित्रो॒ यश्चाज्म॑नि। ज्या॑पा॒शैः क॑वचपा॒शैरज्म॑ना॒भिह॑तः शयाम् ॥

Whoever the enemy with corslet or without corslet, whoever on the move on chariot, all must fall in battle, hit by bow and arrow, by the warrior on chariot, or by a soldier in corslet.

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11.10.23

ये व॒र्मिणो॒ येऽव॒र्माणो॑ अ॒मित्रा॒ ये च॑ व॒र्मिणः॑। सर्वां॒स्ताँ अ॑र्बुदे ह॒ताञ्छ्वानो॑ऽदन्तु॒ भूम्या॑म् ॥

Whoever the enemy in armour or without armour, or those who hold and provide the armour, let them fall and lie on the ground, O Commander, and the dogs would devour them when they are dead.

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11.10.24

ये र॒थिनो॒ ये अ॑र॒था अ॑सा॒दा ये च॑ सा॒दिनः॑। सर्वा॑नदन्तु॒ तान्ह॒तान्गृध्राः॑ श्ये॒नाः प॑त॒त्रिणः॑ ॥

Those on chariot, those not on chariot, those on horse, those not on horse, vultures, hawks and other birds must devour them all as they lie dead.

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11.10.25

स॒हस्र॑कुणपा शेतामामि॒त्री सेना॑ सम॒रे व॒धाना॑म्। विवि॑द्धा कक॒जाकृ॑ता ॥

Let the force of a thousand mutilated and dead in the battle of deadly arms, lie asleep, bound in the snares of death.

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11.10.26

म॑र्मा॒विधं॒ रोरु॑वतं सुप॒र्णैर॒दन्तु॑ दु॒श्चितं॑ मृदि॒तं शया॑नम्। य इ॒मां प्र॒तीची॒माहु॑तिम॒मित्रो॑ नो॒ युयु॑त्सति ॥

Birds of prey would feed upon the force of violence hit in the vitals, wailing, at heart afflicted, crushed, asleep in death, the force that wanted to fight this self-sacrificing army of ours ready to face the enemy.

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11.10.27

यां दे॒वा अ॑नु॒तिष्ठ॑न्ति॒ यस्या॒ नास्ति॑ वि॒राध॑नम्। तयेन्द्रो॑ हन्तु वृत्र॒हा वज्रे॑ण॒ त्रिष॑न्धिना ॥

Divinities of nature and humanity stand by that self-sacrificing army, and there can be no failure of that army (which stands for the defence of peace). May Indra, the Ruler destroyer of evil and darkness, eliminate the enemies of humanity by that army, the triple thunderbolt of justice, punishment and love of peace, and the triple alliance of peace, freedom and cooperation.