9. Atharv Veda — Kanda 9

✦ Sukta 1 · 24 verses ✦

9.1.1

दि॒वस्पृ॑थि॒व्या अ॒न्तरि॑क्षात्समु॒द्राद॒ग्नेर्वाता॑न्मधुक॒शा हि ज॒ज्ञे। तां चा॑यि॒त्वामृतं॒ वसा॑नां हृ॒द्भिः प्र॒जाः प्रति॑ नन्दन्ति॒ सर्वाः॑ ॥

From heaven and earth, from skies and the sea, from fire and wind, arises the Mother’s Message, the urge to live and be, sweet and sour both. Having seen her, wrapped in immortal nectar, all her children are struck with love and awe, they feel inspired and rejoice at heart in spontaneous response.

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9.1.2

म॒हत्पयो॑ वि॒श्वरू॑पमस्याः समु॒द्रस्य॑ त्वो॒त रेत॑ आहुः। यत॒ ऐति॑ मधुक॒शा ररा॑णा॒ तत्प्रा॒णस्तद॒मृतं॒ निवि॑ष्टम् ॥

Mighty is the nectar sweetness, beauty and majesty of this divine Mother, universal in form and meaning of the Message. O Mother Divine, they say, you are the very life and essence of Space and Time, eternal, whence arises the Madhukasha, the urge to live, all joyous, that breath of life itself abiding at at the very heart of Immortality, the Word.

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9.1.3

पश्य॑न्त्यस्याश्चरि॒तं पृ॑थि॒व्यां पृथ॒ङ्नरो॑ बहु॒धा मीमां॑समानाः। अ॒ग्नेर्वाता॑न्मधुक॒शा हि ज॒ज्ञे म॒रुता॑मु॒ग्रा न॒प्तिः ॥

People of serious thought and imagination severally watch and experience in various ways the power and presence of this Madhukasha in action on earth. They see that, unmistakably from both fire and wind, Madhukasha arises spontaneously, the lustrous child, in truth, of cosmic energy in storm and wind.

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9.1.4

मा॒तादि॒त्यानां॑ दुहि॒ता वसू॑नां प्रा॒णः प्र॒जाना॑म॒मृत॑स्य॒ नाभिः॑। हिर॑ण्यवर्णा मधुक॒शा घृ॒ताची॑ म॒हान्भर्ग॑श्चरति॒ मर्त्ये॑षु ॥

Mother of the light of stars, daughter and harbinger of the planetary supports of life, life breath of the children of earth and the centre source of the nectar of immortality, Madhukasha sojourns among mortals, wrapped in gold, replete with honey and showers of ghrta, lustrous light and grandeur of divinity itself.

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9.1.5

मधोः॒ कशा॑मजनयन्त दे॒वास्तस्या॒ गर्भो॑ अभवद्वि॒श्वरू॑पः। तं जा॒तं तरु॑णं पिपर्ति मा॒ता स जा॒तो विश्वा॒ भुव॑ना॒ वि च॑ष्टे ॥

The invitation to live a honeyed life of beauty and order, the Mother’s Message, Devas created: Lord Omniscient and the divine powers in manifestation articulated the Vedic Word, holy sages received it within and spoke it out: The seed of it all was in the Golden Womb of Divinity, universal of form and variety of Nature in inception. The divine Mother Spirit of Divinity brings up that seed, newly conceived, to maturity of form and variety, and when it is born in fresh and full force, it manifests and proclaims all its realms of the universe come into existence. (That is the articulation, that is the reception, that is the Word of the Mother Divine.)

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9.1.6

कस्तं प्र वे॑द॒ क उ॒ तं चि॑केत॒ यो अ॑स्या हृ॒दः क॒लशः॑ सोम॒धानो॒ अक्षि॑तः। ब्र॒ह्मा सु॑मे॒धाः सो अ॑स्मिन्मदेत ॥

Who would know, who understand, the treasure trove of her immortal soma of the heart, immortal, unviolated, infinite? Brahma, the wise visionary dedicated to the Word, he would rejoice in this inexhaustible fount of Divinity.

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9.1.7

स तौ प्र वे॑द॒ स उ॒ तौ चि॑केत॒ याव॑स्याः॒ स्तनौ॑ स॒हस्र॑धारा॒वक्षि॑तौ। ऊर्जं॑ दुहाते॒ अन॑पस्पुरन्तौ ॥

He, Brahma, would know, perceive and apprehend the two inexhaustible founts of a thousand streams which flow uninterrupted and shower the inexhaustible energy and ecstasy of life for the one that can see.

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9.1.8

हि॒ङ्करि॑क्रती बृह॒ती व॑यो॒धा उ॒च्चैर्घो॑षा॒भ्येति॒ या व्र॒तम्। त्रीन्घ॒र्मान॒भि वा॑वशा॒ना मिमा॑ति मा॒युं पय॑ते॒ पयो॑भिः ॥

Continuously sounding again and again, mighty expansive bearer of food and health by showers of rain, thundering aloud, electric energy goes on to its job of breaking the clouds of rain ; heating, energising and illuminating three orders of energy of earth, sky and the solar region, thus does lightning roar with thunder and moves on with clouds laden with vapours.

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9.1.9

यामापी॑नामुप॒सीद॒न्त्यापः॑ शाक्व॒रा वृ॑ष॒भा ये स्व॒राजः॑। ते व॑र्षन्ति॒ ते व॑र्षयन्ति त॒द्विदे॒ काम॒मूर्ज॒मापः॑ ॥

Closely abiding by the widely moving energy of thunder, mighty generous and shining clouds laden with water rain down in showers. They bring down showers of rain and, thereby, desired food and energy for the man who knows the science of rain.

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9.1.10

स्त॑नयि॒त्नुस्ते॒ वाक्प्र॑जापते॒ वृषा॒ शुष्मं॑ क्षिपसि॒ भूम्या॒मधि॑। अ॒ग्नेर्वाता॑न्मधुक॒शा हि ज॒ज्ञे म॒रुता॑मु॒ग्रा न॒प्तिः ॥

O Prajapati, father and sustainer of living beings, the thunder and cloud is your language of power and generosity by which, generous lord, you send showers of strength and vitality on the earth. That thunder and lightning is the madhukasha of divinity with its gifts of food, energy and vitality, which arises spontaneously from fire and wind, lustrous child, in truth, of cosmic energy in fire and wind roaring with thunder.

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9.1.11

यथा॒ सोमः॑ प्रातःसव॒ने अ॒श्विनो॑र्भवति प्रि॒यः। ए॒वा मे॑ अश्विना॒ वर्च॑ आ॒त्मनि॑ ध्रियताम् ॥

Just as soma is dear to the Ashvins in the morning session of yajna, so may the Ashvins, complementary currents of divine energy and the complementary powers of humanity such as father and mother, bring me physical, moral and spiritual lustre and bless me in the soul.

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9.1.12

यथा॒ सोमो॑ द्वि॒तीये॒ सव॑न इन्द्रा॒ग्न्योर्भ॑वति प्रि॒यः। ए॒वा म॑ इन्द्राग्नी॒ वर्च॑ आ॒त्मनि॑ ध्रियताम् ॥

Just as soma is dear to Indra and Agni in the second yajnic session of the day, so may Indra and Agni bless me with physical, moral, intellectual and spiritual lustre in the soul.

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9.1.13

यथा॒ सोम॑स्तृ॒तीये॒ सव॑न ऋभू॒णां भ॑वति प्रि॒यः। ए॒वा म॑ ऋभवो॒ वर्च॑ आ॒त्मनि॑ ध्रियताम् ॥

Just as Soma is dear to the Rbhus in the third yajnic session of the day, so may the Rbhus bless me with physical, moral, scientific and spiritual lustre in the soul. (Three mantras 11-13 refer to not only the science of yajna but also the process of education. Soma is the student (Atharva 2, 13, 2 and 5) and Ashvins, Indra, Agni and the Rbhus are teachers of basic subjects and specialists of heat and electric energy and the technology of science and engineering. Refence may be made to Professor Vishvanath’s commentary on these mantras and Sayana’s comments on the Rbhus quoted therein.)

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9.1.14

मधु॑ जनिषीय॒ मधु॑ वंशिषीय। पय॑स्वानग्न॒ आग॑मं॒ तं मा॒ सं सृ॑ज॒ वर्च॑सा ॥

Let me create honey in life. Let me pray for and achieve the honey sweets of life. Hey Agni, yajnic fire of discipline, brilliant teacher, I have come with milk in homage. Pray bless me with the light and lustre of spirit, character and knowledge.

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9.1.15

सं मा॑ग्ने॒ वर्च॑सा सृज॒ सं प्र॒जया॒ समायु॑षा। वि॒द्युर्मे॑ अ॒स्य दे॒वा इन्द्रो॑ विद्यात्स॒ह ऋषि॑भिः ॥

Hey Agni, lord of light, brilliant teacher, pray bless me with the light and lustre of life and knowledge. Bless me with progeny, good health and long age. Let the Devas, brilliancies of nature and humanity, know and acknowledge me. Let Indra, lord of power, know and acknowledge me with all the sages and seers.

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9.1.16

यथा॒ मधु॑ मधु॒कृतः॑ सं॒भर॑न्ति॒ मधा॒वधि॑। ए॒वा मे॑ अश्विना॒ वर्च॑ आ॒त्मनि॑ ध्रियताम् ॥

Just as honey bees collect, carry and store honey in the honey comb, so may the Ashvins, harbingers of nature’s and human gifts bless me with sweetness and light in the soul.

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9.1.17

यथा॒ मक्षा॑ इ॒दं मधु॑ न्य॒ञ्जन्ति॒ मधा॒वधि॑। ए॒वा मे॑ अश्विना॒ वर्च॒स्तेजो॒ बल॒मोज॑श्च ध्रियताम् ॥

Just as honey bees collect honey and add it to their store of honey in the honey comb, so may the Ashvins bless me with more and more light and lustre, brilliance of life and intellect, strength of body and mind, and splendour of personality.

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9.1.18

यद्गि॒रिषु॒ पर्व॑तेषु॒ गोष्वश्वे॑षु॒ यन्मधु॑। सुरा॑यां सि॒च्यमा॑नायां॒ यत्तत्र॒ मधु॒ तन्मयि॑ ॥

The honey sweets of life and vigour that there be in mountains and clouds, in cows and horses, and the power and inspiration that there be in the purest drink of divinities distilled and showered on earth, let that honey sweet of vigour and spirit be in me.

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9.1.19

अश्वि॑ना सार॒घेण॑ मा॒ मधु॑नाङ्क्तं शुभस्पती। यथा॒ वर्च॑स्वतीं॒ वाच॑मा॒वदा॑नि॒ जनाँ॒ अनु॑ ॥

Let the Ashvins, complementary harbingers of auspicious good fortune consecrate me with the sweets of honey bees so that I may speak to people in a language full of sweetness, light and the power of love.

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9.1.20

स्त॑नयि॒त्नुस्ते॒ वाक्प्र॑जापते॒ वृषा॒ शुष्मं॑ क्षिपसि॒ भूम्यां॑ दि॒वि। तां प॒शव॒ उप॑ जीवन्ति॒ सर्वे॒ तेनो॒ सेष॒मूर्जं॑ पिपर्ति ॥

O Prajapati, lord sustainer of living beings, your voice is thunder, lightning and the cloud showers. Mighty generous as you are, with that voice you radiate light in heaven and shower food, power and glory of life on earth. All living beings live by that light and shower, and, by that very light, power and vigour of the voice, nature fills and replenishes food, energy and vitality for them on earth.

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9.1.21

पृ॑थि॒वी द॒ण्डो॒न्तरि॑क्षं॒ गर्भो॒ द्यौः कशा॑ वि॒द्युत्प्र॑क॒शो हि॑र॒ण्ययो॑ बि॒न्दुः ॥

The earth is your sceptre, middle space your treasure, the heaven your light of Voice, thunder your lash, and the golden sun your mark of divinity.

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9.1.22

यो वै कशा॑याः स॒प्त मधू॑नि॒ वेद॒ मधु॑मान्भवति। ब्रा॑ह्म॒णश्च॒ राजा॑ च धे॒नुश्चा॑न॒ड्वांश्च॑ व्री॒हिश्च॒ यव॑श्च॒ मधु॑ सप्त॒मम् ॥

Whoever knows the seven honey sweets of kasha is blest with honey sweets in life which are : Brahmana, ruler, cow, bull, rice, barley, and the seventh is honey itself.

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9.1.23

मधु॑मान्भवति॒ मधु॑मदस्याहा॒र्यं᳡ भवति। मधु॑मतो लो॒काञ्ज॑यति॒ य ए॒वं वेद॑ ॥

Whoever knows the seven honey sweets of life becomes master of honey. Whatever he gets becomes honey sweet. Such a man of honey, who knows the secret of honey, wins over all regions and stages of life.

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9.1.24

यद्वी॒ध्रे स्त॒नय॑ति प्र॒जाप॑तिरे॒व तत्प्र॒जाभ्यः॑ प्रा॒दुर्भ॑वति। तस्मा॑त्प्राचीनोपवी॒तस्ति॑ष्ठे॒ प्रजा॑प॒तेऽनु॑ मा बुध्य॒स्वेति॑। अन्वे॑नं प्र॒जा अनु॑ प्र॒जाप॑तिर्बुध्यते॒ य ए॒वं वेद॑ ॥

Whatever thunders in the sky is Prajapati himself manifested for his children. For this very reason, I, initiated in the love of eternal divinity, abide in the will of Prajapati and pray: O Prajapati, remember me, pray forsake me not. People become favourable to him whoever knows this, he abides with Prajapati and Prajapati never forsakes him.

✦ Sukta 2 · 25 verses ✦

9.2.1

सपत्न॒हन॑मृष॒भं घृ॒तेन॒ कामं॑ शिक्षामि ह॒विषाज्ये॑न। नी॒चैः स॒पत्ना॒न्मम॑ पादय॒ त्वम॒भिष्टु॑तो मह॒ता वी॒र्ये᳡ण ॥

With offers of ghrta and fragrant materials into the sacred fire, I study, try to know and practice Kama, love and desire, will and determination, and the greatest object of love, great and noble Divinity, destroyer of enemies. O Kama, throw down my enemies. Praised and celebrated thus, pray throw them down with your mighty vigour and power.

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9.2.2

यन्मे॒ मन॑सो॒ न प्रि॒यं न चक्षु॑षो॒ यन्मे॒ बभ॑स्ति॒ नाभि॒नन्द॑ति। तद्दुः॒ष्वप्न्यं॒ प्रति॑ मुञ्चामि स॒पत्ने॒ कामं॑ स्तु॒त्वोद॒हं भि॑देयम् ॥

What is not pleasing to my mind, whatever does not please my eye, what gives no joy to me, what repulses me, that melancholy dream I reject and jettison for my life’s adversary and, having prayed to the good of my soul, I write it off as nothing.

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9.2.3

दुः॒ष्वप्न्यं॑ काम दुरि॒तं च॑ कमाप्र॒जस्ता॑मस्व॒गता॒मव॑र्तिम्। उ॒ग्र ईशा॑नः॒ प्रति॑ मुञ्च॒ तस्मि॒न्यो अ॒स्मभ्य॑मंहूर॒णा चिकि॑त्सात् ॥

O Kama, love and faith of my heart and soul, you are the formidable ruler of our will, desire and determination, pray put off the evil dreams, evil thoughts and ambitions, childlessness, homelessness, want and distress from us, and let them go back and find a place with that source and power which thinks and plans evil against us.

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9.2.4

नु॒दस्व॑ काम॒ प्र णु॑दस्व का॒माव॑र्तिं यन्तु॒ मम॒ ये स॒पत्नाः॑। तेषां॑ नु॒त्ताना॑मध॒मा तमां॒स्यग्ने॒ वास्तू॑नि॒ निर्द॑ह॒ त्वम् ॥

O Kama, love and desire of the heart, O faith and determination, put off want and distress, drive off depression far out. Let all misfortune revert to my enemies and adversaries and fall upon our negativities themselves. O Agni, leading light and fire of love and life, burn out the deepest darknesses and the very stronghold of those distresses when they are thrown out.

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9.2.5

सा ते॑ काम दुहि॒ता धे॒नुरु॑च्यते॒ यामा॒हुर्वाचं॑ क॒वयो॑ वि॒राज॑म्। तया॑ स॒पत्ना॒न्परि॑ वृङ्ग्धि॒ ये मम॒ पर्ये॑नान्प्रा॒णः प॒शवो॒ जीव॑नं वृणक्तु ॥

O Kama, lord of my love, life and faith, that Word of eternal knowledge, the Veda, which the poets say is the lazer beam of original light and vision of life, is your darling daughter, and it is the holy cow which is the perennial giver of the very life and immaculate spirit of Being. With that light, pray, uproot all our adverse rivals that split our integrity. Drive them off so that my pranic energy, senses and mind, and the very life of me be free from the very root of existence (adversaries, adversities, negativities).

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9.2.6

काम॒स्येन्द्र॑स्य॒ वरु॑णस्य॒ राज्ञो॒ विष्णो॒र्बले॑न सवि॒तुः स॒वेन॑। अ॒ग्नेर्हो॒त्रेण॒ प्र णु॑दे स॒पत्ना॑ञ्छ॒म्बीव॒ नाव॑मुद॒केषु॒ धीरः॑ ॥

With the mighty force of Kama, love of life, love and moral determination, with the power of Indra, lord omnipotent, Varuna, lord of judgement and choice, Raja, ruler of life in existence, Vishnu, Spirit omnipresent, with the inspiration and vitality of Savita, lord giver of life, and with the flames and fragrance of Agni, yajnic fire, I throw out the adversaries of my mind and soul just as a steady helmsman beats off the waves of the sea and rows the boat to the shore.

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9.2.7

अध्य॑क्षो वा॒जी मम॒ काम॑ उ॒ग्रः कृ॒णोतु॒ मह्य॑मसप॒त्नमे॒व। विश्वे॑ दे॒वा मम॑ ना॒थं भ॑वन्तु॒ सर्वे॑ दे॒वा हव॒मा य॑न्तु म इ॒मम् ॥

May Kama, lord of my love and faith, mighty refulgent, nobilities of the environment listen to this my call and join the united yajna of one humanity.all-watching, all-reaching presiding power of life, make my life free from negative elements of a split personality and conflictive society. May all divinities of nature be my guardian masters and all divinities and nobilities of the environment listen to this my call and join the united yajna of one humanity.

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9.2.8

इ॒दमाज्यं॑ घृ॒तव॑ज्जुषा॒णाः काम॑ज्येष्ठा इ॒ह मा॑दयध्वम्। कृ॒ण्वन्तो॒ मह्य॑मसप॒त्नमे॒व ॥

O lovers of highest Kama, Supreme Lord of love, participating in this joint enterprising yajna here, sprinkled with ghrta emanating fragrance, share and rejoice, and create for me an atmosphere of love free from rivalry, hate and enmity.

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9.2.9

इ॑न्द्रा॒ग्नी का॑म स॒रथं॒ हि भू॒त्वा नी॒चैः स॒पत्ना॒न्मम॑ पादयाथः। तेषां॑ प॒न्नाना॑मध॒मा तमां॒स्यग्ने॒ वास्तू॑न्यनु॒निर्द॑ह॒ त्वम् ॥

O Indragni, omnipotent force of divinity and leading light of life, together as riding the celestial chariot, pray throw down all adverse and negative forces which pull me off from divine centrality. O Agni, O Kama, fiery love and knowledge of life, burn off all meanness, darkness, and the very seat and source of hate, enmity and adversity of life already fallen down by the pressure and power of Indragni.

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9.2.10

ज॒हि त्वं का॑म॒ मम॒ ये स॒पत्ना॑ अ॒न्धा तमां॒स्यव॑ पादयैनान्। निरि॑न्द्रिया अर॒साः स॑न्तु॒ सर्वे॒ मा ते जी॑विषुः कत॒मच्च॒नाहः॑ ॥

O Kama, love divine, destroy all those forces that are my adversaries and enemies, throw them to the bottomless deep of darkness. Let them all be reduced to total inertness and disvitality. Let them have no life even for a day.

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9.2.11

अव॑धी॒त्कामो॒ मम॒ ये स॒पत्ना॑ उ॒रुं लो॒कम॑कर॒न्मह्य॑मेध॒तुम्। मह्यं॑ नमन्तां प्र॒दिश॒श्चत॑स्रो॒ मह्यं॒ षडु॒र्वीर्घृ॒तमा व॑हन्तु ॥

Kama, Love divine, has destroyed all those negative forces and desires which could be my rivals and enemies and thus has made the entire world free from obstacles for my growth without bounds and inhibitions. Now may all the four directions of the earth provide for me the means and materials of growth. Let all the six dimensional worlds bring me the ghrta for personal and social growth.

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9.2.12

ते᳡ध॒राञ्चः॒ प्र प्ल॑वन्तां छि॒न्ना नौरि॑व॒ बन्ध॑नात्। न साय॑कप्रणुत्तानां॒ पुन॑रस्ति नि॒वर्त॑नम् ॥

Broken off from their stronghold, let them run adrift and flow down like a boat cut off from the moorings. Shot off by the arrow from the bow, there is no return for the negativities.

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9.2.13

अ॒ग्निर्यव॒ इन्द्रो॒ यवः॒ सोमो॒ यवः॑। य॑व॒यावा॑नो दे॒वा य॑वयन्त्वेनम् ॥

Agni, leading light of knowledge, is a cleanser of the soul from rivals. Indra, strong determination blest by omnipotent Indra, is the destroyer of pollutions. Soma, peace and lustrous vitality of the spirit, is a protector of the soul from debilitation. Let the divine powers of the Spirit, which repel as well as protect, throw away this hate, enmity and rivalry.

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9.2.14

अस॑र्ववीरश्चरतु॒ प्रणु॑त्तो॒ द्वेष्यो॑ मि॒त्राणां॑ परिव॒र्ग्यः१॒॑ स्वाना॑म्। उ॒त पृ॑थि॒व्यामव॑ स्यन्ति वि॒द्युत॑ उ॒ग्रो वो॑ दे॒वः प्र मृ॑णत्स॒पत्ना॑न् ॥

O people, let the rival force of negativities and impieties wander around, void of all powerful allies, cast away, hated, friends and powers all lost and deserted, sure of nothing. And just as flashes of lightning fall on the earth and crush, so may the divine illustrious lord ruler of life crush your rivals, adversaries and enemies to naught.

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9.2.15

च्यु॒ता चे॒यं बृ॑ह॒त्यच्यु॑ता च वि॒द्युद्बि॑भर्ति स्तनयि॒त्नूंश्च॒ सर्वा॑न्। उ॒द्यन्ना॑दि॒त्यो द्रवि॑णेन॒ तेज॑सा नी॒चैः स॒पत्ना॑न्नुदतां मे॒ सह॑स्वान् ॥

This infinite cosmic energy, constant as well as dynamic, holds and sustains all things existent including thunder and clouds (making, breaking, evolving). So may Aditya, self-refulgent lord of cosmic energy, manifesting in action, commanding omnipotence, with his power and lustre, throw down our negative adversaries and enemies (and thus sustain us).

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9.2.16

यत्ते॑ काम॒ शर्म॑ त्रि॒वरू॑थमु॒द्भु ब्रह्म॒ वर्म॒ वित॑तमनतिव्या॒ध्यं᳡ कृ॒तम्। तेन॑ स॒पत्ना॒न्परि॑ वृङ्ग्धि॒ ये मम॒ पर्ये॑नान्प्रा॒णः प॒शवो॒ जीव॑नं वृणक्तु ॥

O Kama, lord of love and creative desire, self sufficient of infinite power and presence, by the triple armour of peace and protection, boundless, infinite and inviolable, which you have created for the protection and promotion of spiritual, mental and material aspects of life, I pray, uproot our negative rivals and enemies so that my pranic energies, mind and senses, and my very life may get rid of these destructive elements of existence. Bless us with that knowledge divine.

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9.2.17

येन॑ दे॒वा असु॑रा॒न्प्राणु॑दन्त॒ येनेन्द्रो॒ दस्यू॑नध॒मं तमो॑ नि॒नाय॑। तेन॒ त्वं का॑म॒ मम॒ ये स॒पत्ना॒स्तान॒स्माल्लो॒कात्प्र णु॑दस्व दू॒रम् ॥

By the force and armour by which the Devas, divinities of nature and nobilities of humanity, ward off and throw away the destructive elements of life, by which Indra, the ruling power, throws the saboteurs and other lawless forces into deepest darkness, by that love, knowledge and power of action throw out far from this world whatever adverse elements there may be against us, O power of love and determination.

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9.2.18

यथा॑ दे॒वा असु॑रा॒न्प्राणु॑दन्त॒ यथेन्द्रो॒ दस्यू॑नध॒मं तमो॑ बबा॒धे। तथा॒ त्वं का॑म॒ मम॒ ये स॒पत्ना॒स्तान॒स्माल्लो॒कात्प्र णु॑दस्व दू॒रम् ॥

O lord of love, knowledge and determined action, the way the Devas ward off and throw out the destructive elements of life, the way by which Indra, the ruling power, throws the savoteurs and other lawless elements bound in deep dungeons of darkness, by that very power, policy and modality, throw out and down far from this world whatever negative elements there may be against us.

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9.2.19

कामो॑ जज्ञे प्रथ॒मो नैनं॑ दे॒वा आ॑पुः पि॒तरो॒ न मर्त्याः॑। तत॒स्त्वम॑सि॒ ज्याया॑न्वि॒श्वहा॑ म॒हांस्तस्मै॑ ते काम॒ नम॒ इत्कृ॑णोमि ॥

The Eternal Spirit of divine love and creative desire, highest love and faith of the world of existence, was the first to manifest. No Devas, divinities of nature such as sun and moon, nor the noblest of humanity, nor the highest minds, sense and intellect, nor Pitaras, sustainers of life, nor all the mortals in existence have been able to comprehend It. For that reason, O Spirit Divine, all-comprehending, you are greater and higher than all the created forms, all times, all ways, the greatest indeed. Hence O lord of love and desire, loved and worshipped of all, I offer you salutations in homage.

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9.2.20

याव॑ती॒ द्यावा॑पृथि॒वी व॑रि॒म्णा याव॒दापः॑ सिष्य॒दुर्याव॑द॒ग्निः। तत॒स्त्वम॑सि॒ ज्याया॑न्वि॒श्वहा॑ म॒हांस्तस्मै॑ ते काम॒ नम॒ इत्कृ॑णोमि ॥

Howsoever far and wide heaven and earth with their expanse exist, as far as waters of the earth, sky and space roll and flow, as far as light and fire glow and radiate, you are greater and higher than all that, all times all ways, the greatest indeed. Hence O lord of love and creative desire, loved and worshipped of all, I offer you salutations in homage.

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9.2.21

याव॑ती॒र्दिशः॑ प्र॒दिशो॒ विषू॑ची॒र्याव॑ती॒राशा॑ अभि॒चक्ष॑णा दि॒वः। तत॒स्त्वम॑सि॒ ज्याया॑न्वि॒श्वहा॑ म॒हांस्तस्मै॑ ते काम॒ नम॒ इत्कृ॑णोमि ॥

As far as the vast directions and interdirections of the world extend, as far as the expansive bounds of space extend and observe the bounds of Heaven, thence you are greater and higher than all that, all times, all ways, the greatest indeed. Hence O Kama, lord of love and creative desire, loved and worshipped of all, I offer you obeisance in homage.

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9.2.22

याव॑ती॒र्भृङ्गा॑ ज॒त्वः᳡ कु॒रूर॑वो॒ याव॑ती॒र्वघा॑ वृक्षस॒र्प्यो᳡ बभू॒वुः। तत॒स्त्वम॑सि॒ ज्याया॑न्वि॒श्वहा॑ म॒हांस्तस्मै॑ ते काम॒ नम॒ इत्कृ॑णोमि ॥

As far as the fire-flies of the heavens abound, as far as bats and birds of the earth and sky fly and soar, as far as the serpents of the trees grow and multiply, you are greater and higher than all of them and their growth, all time all ways, the greatest indeed. Hence O Kama, lord of love and creative desire, loved and worshipped of all, I offer you salutations in homage. (In this verse, words which ordinarily denote birds and insects do not really do justice to the technique of comparison as adopted in other mantras from 19 to 24. Therefore the suggestion offered by Professor Vishwamatha Vidyalankara that these words probably mean things of astronomical dimensions seems plausible. Let us look at the signs of the zodiac such as scorpio, capricorn, pisces, aries, taurus, etc. There is one constellation called Musca, which could be ‘makshika’ in sanskrit, meaning ‘a fly’, originally Musca australis, the southern fly beyond the solar system. Similarly Vrksha-sarpyah could be Phalguni Nakshatra, which in astronomical illustrations is shown as a tree. Reference may be made to his note on this mantra in his translation published by Ramlal Kapur Trust, Bahalgarh, Sonipat Dist., Haryana, India.

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9.2.23

ज्याया॑न्निमि॒षतो᳡सि॒ तिष्ठ॑तो॒ ज्याया॑न्त्समु॒द्राद॑सि काम मन्यो। तत॒स्त्वम॑सि॒ ज्याया॑न्वि॒श्वहा॑ म॒हांस्तस्मै॑ ते काम॒ नम॒ इत्कृ॑णोमि ॥

O Kama, O Manyu, lord of love, desire and passion for creation, passionately loved and adored by all, you are greater than those that wink like the stars at night and greater than those that stand still. You are greater than the sea and space. Therefore you are greater and higher than all of them all times all ways. Hence O lord of love and passion for creation, I offer you salutations in homage.

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9.2.24

न वै वात॑श्च॒न काम॑माप्नोति॒ नाग्निः सूर्यो॒ नोत च॒न्द्रमाः॑। तत॒स्त्वम॑सि॒ ज्याया॑न्वि॒श्वहा॑ म॒हांस्तस्मै॑ ते काम॒ नम॒ इत्कृ॑णोमि ॥

Neither wind nor fire, nor sun nor moon, reaches, much less comprehends, Kama, cosmic Spirit of love, passion and creativity. O Kama, therefore you are greater than all others all time all ways. Therefore, O Great One, I offer you homage and worship with salutations in obeisance.

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9.2.25

यास्ते॑ शि॒वास्त॒न्वः᳡ काम भ॒द्रा याभिः॑ स॒त्यं भव॑ति॒ यद्वृ॑णी॒षे। ताभि॒ष्ट्वम॒स्माँ अ॑भि॒संवि॑शस्वा॒न्यत्र॑ पा॒पीरप॑ वेशया॒ धियः॑ ॥

O Kama, lord of love and creation, loved and adored by all, gracious and blessed are the creative forms of your divine manifestation by which all that you choose to create becomes real and true. With those very graces, O lord, let your presence seep in and inspire our mind and character in the spirit. Let all sinful thoughts and intentions move far away, somewhere else.

✦ Sukta 3 · 31 verses ✦

9.3.1

उप॒मितां॑ प्रति॒मिता॒मथो॑ परि॒मिता॑मु॒त। शाला॑या वि॒श्ववा॑राया न॒द्धानि॒ वि चृ॑तामसि ॥

We build the house well designed, well proportioned and well measured to the last point of finish. Of the spacious, well ventilated house open on all sides, we bind, strengthen and firm up the joints, connections and interconnections to the last details of specifications.

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9.3.2

यत्ते॑ न॒द्धं वि॑श्ववारे॒ पाशो॑ ग्र॒न्थिश्च॒ यः कृ॒तः। बृह॒स्पति॑रिवा॒हं ब॒लं वा॒चा वि स्रं॑सयामि॒ तत् ॥

The joint, bond, connection, fixture, whatever it is of the whole structure of the home, open and all round ventilated, I secure firmly to full strength and balance with detailed instructions of specifications in clear unambiguous words and I do it as a master of the science of architecture.

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9.3.3

आ य॑याम॒ सं ब॑बर्ह ग्र॒न्थींश्च॑कार ते दृ॒ढान्। परूं॑षि वि॒द्वाञ्छस्ते॒वेन्द्रे॑ण॒ वि चृ॑तामसि ॥

Whatever the builder has expanded, covered and reinforced, he has securely tied the joints with strong bonds to optimum strength. We join and secure all wings of the house curing them with wind and water on the advice of the expert architect just as a sculptor carves and juxtaposes the parts of a statue with the whole figure and design of his imagination.

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9.3.4

वं॒शानां॑ ते॒ नह॑नानां प्राणा॒हस्य॒ तृण॑स्य च। प॒क्षाणां॑ विश्ववारे ते न॒द्धानि॒ वि चृ॑तामसि ॥

Of the open and all purpose home, the bonds of beams and pillars, joints, traps, weather insulation with straw, indeed the details of all sides of the house, we secure, test and confirm to the full.

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9.3.5

सं॑दं॒शानां॑ पल॒दानां॒ परि॑ष्वञ्जल्यस्य च। इ॒दं मान॑स्य॒ पत्न्या॑ न॒द्धानि॒ वि चृ॑तामसि ॥

Of the house of protection and honour of the family, we firm up the bonds of clamps and connections, weather materials of roofing and wainscoting, and the total bonding of walls, corners and the roof for total balancing of the building.

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9.3.6

यानि॑ ते॒ऽन्तः शि॒क्या᳡न्याबे॒धू र॒ण्या॑य॒ कम्। प्र ते॒ तानि॑ चृतामसि शि॒वा मा॑नस्य पत्नी न॒ उद्धि॑ता त॒न्वे᳡ भव ॥

Those chandeliers, swings and hammocks which have been suspended in the house from the ceiling for beauty, pleasure and comfort, we firmly fix. May the beautiful home of honour and protection, raised high, be auspicious for the health of our body and mind.

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9.3.7

ह॑वि॒र्धान॑मग्नि॒शालं॒ पत्नी॑नां॒ सद॑नं॒ सदः॑। सदो॑ दे॒वाना॑मसि देवि शाले ॥

In this beautiful auspicious home, there is a store for provisions of sacred materials for yajna and the kitchen. There is a vedi for homa and a kitchen with fire place for cooking. There is a women’s retreat to meet and socialise. There is a hall of meeting for enlightened people. And thus the home is a bright, beautiful, auspicious place for good and happy people.

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9.3.8

अक्षु॒मोप॒शं वित॑तं सहस्रा॒क्षं वि॑षू॒वति॑। अव॑नद्धम॒भिहि॑तं॒ ब्रह्म॑णा॒ वि चृ॑तामसि ॥

Spacious, centrally situated on a large plot of land, imposing in view against a skyey background and studded with innumerable sky lights and beauties, designed, built and certified by a Vedic architect, we complete the beautiful home with a wreath of flowers at the door on the Entrance ceremony.

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9.3.9

यस्त्वा॑ शाले प्रतिगृ॒ह्णाति॒ येन॒ चासि॑ मि॒ता त्वम्। उ॒भौ मा॑नस्य पत्नि॒ तौ जीव॑तां ज॒रद॑ष्टी ॥

Home, sweet home, whosoever takes you over and lives here, whosoever has designed, built and completed you to measure and specifications, may both of them, O protector of honour, inspiring a happy life in balanced measure, live a long life to the full and total self-fulfilment.

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9.3.10

अ॒मुत्रै॑न॒मा ग॑च्छताद्दृ॒ढा न॒द्धा परि॑ष्कृता। यस्या॑स्ते विचृ॒ताम॒स्यङ्ग॑मङ्गं॒ परु॑ष्परुः ॥

Strongly built, tightly secured, beautifully finished and decorated, O house, be taken over by this master resident there where we have completed you part by part at every stage in detail.

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9.3.11

यस्त्वा॑ शाले निमि॒माय॑ संज॒भार॒ वन॒स्पती॑न्। प्र॒जायै॑ चक्रे त्वा शाले परमे॒ष्ठी प्र॒जाप॑तिः ॥

Sweet home, who measured you, who designed you, who built you, who brought over the building materials, he made you for the people. It is the lord on high, Prajapati, guardian of his children, who did it for his children. (The builder is an instrument of Prajapati).

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9.3.12

नम॒स्तस्मै॒ नमो॑ दा॒त्रे शाला॑पतये च कृण्मः। नमो॒ऽग्नये॑ प्र॒चर॑ते॒ पुरु॑षाय च ते॒ नमः॑ ॥

Sweet home, homage and salutations to him who made you, to him who gave whatever was needed, and we do homage to the master of the home. Honour and homage to Agni, holy light and sacred fire of the house. Honour and salutations to every person that did the service and who would do the service and hospitality to the visitors. And honour, love and salutations to you.

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9.3.13

गोभ्यो॒ अश्वे॑भ्यो॒ नमो॒ यच्छाला॑यां वि॒जाय॑ते। विजा॑वति॒ प्रजा॑वति॒ वि ते॒ पाशां॑श्चृतामसि ॥

Let there be food and plenty with love for cows, for horses, and for whosoever is born in the house. O creative home and family, O mistress of your children, we thus define all aspects of the life to be lived in the home.

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9.3.14

अ॒ग्निम॒न्तश्छा॑दयसि॒ पुरु॑षान्प॒शुभिः॑ स॒ह। विजा॑वति॒ प्रजा॑वति॒ वि ते॒ पाशां॑श्चृतामसि ॥

Sweet home, you cover, shelter and maintain the homely fire and the sacred yajna, and the people along with the animals. O creative home and family, O mistress of your children, we thus define the life to be lived in here.

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9.3.15

अ॑न्त॒रा द्यां च॑ पृथि॒वीं च॒ यद्व्यच॒स्तेन॒ शालां॒ प्रति॑ गृह्णामि त इ॒माम्। यद॒न्तरि॑क्षं॒ रज॑सो वि॒मानं॒ तत्कृ॑ण्वे॒ऽहमु॒दरं॑ शेव॒धिभ्यः॑। तेन॒ शालां॒ प्रति॑ गृह्णामि॒ तस्मै॑ ॥

O man, O family, O lady of the house, in heaven, on earth, and in between them the vastness and liberality that there is, with that in view, I take on this house for you. Whatever space and area of the home, well measured there is, that I would convert into a treasure- hold of the best of life’s wealth, and peace and joy of the inmates. With this hope, promise and resolution, I take over and enter this house.

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9.3.16

ऊर्ज॑स्वती॒ पय॑स्वती पृथि॒व्यां निमि॑ता मि॒ता। वि॑श्वा॒न्नं बिभ्र॑ती शाले॒ मा हिं॑सीः प्रतिगृह्ण॒तः ॥

Bubbling with energy and enthusiasm of the inmates, overflowing with water, milk and nutriments, measured, built and secured on firm foundations on earth, bearing abundance of food of universal quality, O sweet home, pray never hurt the household and the master.

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9.3.17

तृणै॒रावृ॑ता पल॒दान्वसा॑ना॒ रात्री॑व॒ शाला॒ जग॑तो नि॒वेश॑नी। मि॒ता पृ॑थि॒व्यां ति॑ष्ठसि ह॒स्तिनी॑व प॒द्वती॑ ॥

Covered with grass against heat, wainscoted with thatch for insulation, nestling all immates of the house as soothing night is for the living world, you stay strong and gracious like a splendid elephant, secured as you are on earth.

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9.3.18

इट॑स्य ते॒ वि चृ॑ता॒म्यपि॑नद्धमपोर्णु॒वन्। वरु॑णेन॒ समु॑ब्जितां मि॒त्रः प्रा॒तर्व्यु᳡ब्जतु ॥

Opening the main gate of the house earlier closed and secured for the night, I fix it for the day. May the sun uncover and illuminate the home covered in darkness at night.

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9.3.19

ब्रह्म॑णा॒ शालां॒ निमि॑तां क॒विभि॒र्निमि॑तां मि॒ताम्। इ॑न्द्रा॒ग्नी र॑क्षतां॒ शाला॑म॒मृतौ॑ सो॒म्यं सदः॑ ॥

Founded by the Brahma, presiding priest of house-building yajna, measured and designed by the Vedic architect and constructed by intelligent and imaginative builders of poetic taste to the last specification of accuracy, may Indra and Agni, sun and air and the yajnic fire and fragrance protect the home, seat of Soma joy, peace and prosperity.

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9.3.20

कु॒लायेऽधि॑ कु॒लायं॒ कोशे॒ कोशः॒ समु॑ब्जितः। तत्र॒ मर्तो॒ वि जा॑यते॒ यस्मा॒द्विश्वं॑ प्र॒जाय॑ते ॥

As one storey of the house is added to another, as one layer of integument is laid upon another, as one treasure is added upon another, thus things grow on in a simple progressive order line to maturity and progress higher and higher, so in that very process of evolution mortal man emerges and from that very process the entire world evolves from one generation to another.

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9.3.21

या द्विप॑क्षा॒ चतु॑ष्पक्षा॒ षट्प॑क्षा॒ या नि॑मी॒यते॑। अ॒ष्टाप॑क्षां॒ दश॑पक्षां॒ शालां॒ मान॑स्य॒ पत्नी॑म॒ग्निर्गर्भ॑ इ॒वा श॑ये ॥

Nested like a holy child in the mother’s womb, I live in the house which is designed and built with two wings, four wings, six wings, eight wings, and ten wings, and which protects my honour and prestige in society. And there I live like the vital heat of life in the body. (This means that the family home is not an expendable something, it is integrated with the life of the family and every one member of the family).

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9.3.22

प्र॒तीचीं॑ त्वा प्रती॒चीनः॒ शाले॒ प्रैम्यहिं॑सतीम्। अ॒ग्निर्ह्य१॒॑न्तराप॑श्च॒र्तस्य॑ प्रथ॒मा द्वाः ॥

Home, sweet home of honour and prestige, protective and not violative in any way, facing you I come and enter straight through the front door. Fire and water therein are the first door to the yajna of truth and rectitude.

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9.3.23

इ॒मा आपः॒ प्र भ॑राम्यय॒क्ष्मा य॑क्ष्म॒नाश॑नीः। गृ॒हानुप॒ प्र सी॑दाम्य॒मृते॑न स॒हाग्निना॑ ॥

I bear and bring these waters, free from ailments of consumption, the water indeed are destroyers of consumptive diseases. Thus do I sit and live in different quarters of the home with imperishable fire, home fire and the holy fire of yajna.

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9.3.24

मा नः॒ पाशं॒ प्रति॑ मुचो गु॒रुर्भा॒रो ल॒घुर्भ॑व। व॒धूमि॑व त्वा शाले यत्र॒कामं॑ भरामसि ॥

Home, sweet home, let not the bond go loose for our sake. Let the burden, even if it be heavy, be light to bear and live with. We bear and build the home wherever we love to be, and love the home as a darling new bride.

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9.3.25

प्राच्या॑ दि॒शः शाला॑या॒ नमो॑ महि॒म्ने स्वाहा॑ दे॒वेभ्यः॑ स्वा॒ह्ये᳡भ्यः ॥

Homage and oblation to the beauty and grandeur of the east direction of the home. Homage to the divinities of nature and brillianties of humanity. To all these divinities and nobilities, honour, adoration and oblation in truth of word and faith.

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9.3.26

दक्षि॑णाया दि॒शः शाला॑या॒ नमो॑ महि॒म्ने स्वाहा॑ दे॒वेभ्यः॑ स्वा॒ह्ये᳡भ्यः ॥

Honour and homage to the grandeur of the south direction of the home, and to all these divinities and nobilities in truth of word and faith.

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9.3.27

प्र॒तीच्या॑ दि॒शः शाला॑या॒ नमो॑ महि॒म्ने स्वाहा॑ दे॒वेभ्यः॑ स्वा॒ह्ये᳡भ्यः ॥

Honour and homage to the west direction’s beauty and grandeur of the home and to all these divinities and nobilities in truth of word and deed.

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9.3.28

उदी॑च्या दि॒शः शाला॑या॒ नमो॑ महि॒म्ने स्वाहा॑ दे॒वेभ्यः॑ स्वा॒ह्ये᳡भ्यः ॥

Honour and homage to the importance and grandeur of the north direction of the home and to these divinities and nobilities in truth of word and deed.

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9.3.29

ध्रु॒वाया॑ दि॒शः शाला॑या॒ नमो॑ महि॒म्ने स्वाहा॑ दे॒वेभ्यः॑ स्वा॒ह्ये᳡भ्यः ॥

Honour and homage to the grandeur of the home from the direction below and to the divinities and these nobilities in truth of word and deed.

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9.3.30

ऊ॒र्ध्वाया॑ दि॒शः शाला॑या॒ नमो॑ महि॒म्ने स्वाहा॑ दे॒वेभ्यः॑ स्वा॒ह्ये᳡भ्यः ॥

Honour and homage to the grandeur of the direction above of the home and to the divinities and these nobilities in truth of word and deed.

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9.3.31

दि॒शोदि॑शः॒ शाला॑या॒ नमो॑ महि॒म्ने स्वाहा॑ दे॒वेभ्यः॑ स्वा॒ह्ये᳡भ्यः ॥

Honour and homage to the grandeur of the home from all directions and to the divinities and these nobilities in truth of word and deed.

✦ Sukta 4 · 24 verses ✦

9.4.1

साह॒स्रस्त्वे॒ष ऋ॑ष॒भः पय॑स्वा॒न्विश्वा॑ रू॒पाणि॑ व॒क्षणा॑सु॒ बिभ्र॑त्। भ॒द्रं दा॒त्रे यज॑मानाय शिक्षन्बार्हस्प॒त्य उ॒स्रिय॒स्तन्तु॒माता॑न् ॥

Lord of a thousand lights and powers, Rshabha, ultimate source of nutriments and energy, bearing and vesting all forms of the world in the streams of existence, blessing the generous yajamana of life’s yajna with wealth and well-being, creator and ordainer of the mighty sun and galaxies and radiations and explosions of lights and energies, the creative Supreme Brahma has spun and spread out the vast web of existence.

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9.4.2

अ॒पां यो अग्ने॑ प्रति॒मा ब॒भूव॑ प्र॒भूः सर्व॑स्मै पृथि॒वीव॑ दे॒वी। पि॒ता व॒त्सानां॒ पति॑र॒घ्न्यानां॑ साह॒स्रे पोषे॒ अपि॑ नः कृणोतु ॥

The one that became the first and original manifestive cause of the flow of existence in the beginning, that became the master creator and sustainer, like the divine mother earth, of all creatures, master generator of the inviolable mother forces of nature and father of the evolving forms of creation, the same lord, we pray, may advance us into a thousand lines of growth and further progress.

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9.4.3

पुमा॑न॒न्तर्वा॒न्त्स्थवि॑रः॒ पय॑स्वा॒न्वसोः॒ कब॑न्धमृष॒भो बि॑भर्ति। तमिन्द्रा॑य प॒थिभि॑र्देव॒यानै॑र्हु॒तम॒ग्निर्व॑हतु जा॒तवे॑दाः ॥

Rshabha, cosmic Purusha, all pervasive womb of existence, eternal constant, treasure-hold of the milk of life, bears nourishment for sustenance of the world just as he fills up the cloud with vapour. May Jataveda Agni, light of knowledge, gift of omniscience, bear and bring the vision of that divine presence by divine paths of meditative realisation for the human soul.

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9.4.4

पि॒ता व॒त्सानां॒ पति॑र॒घ्न्याना॒मथो॑ पि॒ता म॑ह॒तां गर्ग॑राणाम्। व॒त्सो ज॒रायु॑ प्रति॒धुक्पी॒यूष॑ आ॒मिक्षा॑ घृ॒तं तद्व॑स्य॒ रेतः॑ ॥

Rshabha is father of the children of his creation, protector of all inviolables such as elements of nature and rays of the sun, words of the Divine Voice and earthly cows, creator of mighty rolling seas, stormy rivers and awful whirlpools. All pervasive, protector of the cosmic embryo, readily reachable to everybody, he is the nectar joy of experience denied to none. All sustenance of life from spiritual to physical nourishment such as milk, curd and butter is the gift of his natural vitality.

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9.4.5

दे॒वानां॑ भा॒ग उ॑पना॒ह ए॒षो॒पां रस॒ ओष॑धीनां घृ॒तस्य॑। सोम॑स्य भ॒क्षम॑वृणीत श॒क्रो बृ॒हन्नद्रि॑रभव॒द्यच्छरी॑रम् ॥

Darling love and worship of the divines, it is the soothing balm of the human hearts in affliction. It is the very life and sweetness of waters, herbs and ghrta. Mighty powerful, it creates and gives us the taste and exhilaration of soma, and, infinite as it is, the cloud could be the one instance of its manifestive presence and generosity.

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9.4.6

सोमे॑न पू॒र्णं क॒लशं॑ बिभर्षि॒ त्वष्टा॑ रू॒पाणां॑ जनि॒ता प॑शू॒नाम्। शि॒वास्ते॑ सन्तु प्रज॒न्व᳡ इ॒ह या इ॒मा न्य१॒॑स्मभ्यं॑ स्वधिते यच्छ॒ या अ॒मूः ॥

O generous omnipresence, you bear the treasure trove of soma full to the brim. Creator of all living beings, maker of beautiful forms of life, we pray, O self- existent, self-sustaining lord, may all your creative powers that are manifested here be good and auspicious for us, and those that are there beyond our ken, pray give us for further progress.

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9.4.7

आज्यं॑ बिभर्ति घृ॒तम॑स्य॒ रेतः॑ साह॒स्रः पोष॒स्तमु॑ य॒ज्ञमा॑हुः। इन्द्र॑स्य रू॒पमृ॑ष॒भो वसा॑नः॒ सो अ॒स्मान्दे॑वाः शि॒व ऐतु॑ द॒त्तः ॥

Rshabha is the infinite power of creation and natural evolution. They call it the Yajna, i.e., the performer as well as the performance of

creative evolution. All Ajya, holy materials, energies, lights and laws, beauty and sweetness, all ghrta and fragrant essences, waters and vitalities, are held and deployed by its natural creative and generative power. O Devas, divines and brilliancies, let us pray: May Rshabha, bearing the power and function of Indra, Omnipotence, self-pleased, self-revealed, be kind and gracious to us.

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9.4.8

इन्द्र॒स्यौजो॒ वरु॑णस्य बा॒हू अ॒श्विनो॒रंसौ॑ म॒रुता॑मि॒यं क॒कुत्। बृह॒स्पतिं॒ संभृ॑तमे॒तमा॑हु॒र्ये धीरा॑सः क॒वयो॒ ये म॑नी॒षिणः॑ ॥

Those who are thinkers, poets of imaginative vision, men of stable mind and constant faith say: Rshabha is the omnipotence of Indra, the arms of Varuna, all-embracing space, the shoulders of Ashvins, dynamics of the existential circuit, and the force on top of Maruts, cosmic winds and storms of energy explosions. It is Brhaspati, infinite lord of expansive universe, that integrates materials of unimaginable variety and holds them together as one single living evolving reality of divine nature.

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9.4.9

दैवी॒र्विशः॒ पय॑स्वा॒ना त॑नोषि॒ त्वामिन्द्रं॒ त्वां सर॑स्वन्तमाहुः। स॒हस्रं॒ स एक॑मुखा ददाति॒ यो ब्रा॑ह्म॒ण ऋ॑ष॒भमा॑जु॒होति॑ ॥

O Rshabha, wielding universal nutriments and vitalities for growth, you create and promote the people of noble and divine nature. The wise call you Indra, the omnipotent, and adore you as the omniscient. The Brahmana who invokes and worships Rshabha in and through the Vedic voice of Brahma gives a thousand gifts of knowledge and piety through the single voice of the Veda.

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9.4.10

बृह॒स्पतिः॑ सवि॒ता ते॒ वयो॑ दधौ॒ त्वष्टु॑र्वा॒योः पर्या॒त्मा त॒ आभृ॑तः। अ॒न्तरि॑क्षे॒ मन॑सा त्वा जुहोमि ब॒र्हिष्टे॒ द्यावा॑पृथि॒वी उ॒भे स्ता॑म् ॥

O Rshabha, Brhaspati, Savita, unbounded giver and inspirer of life, bears the life and vitality that is but yours. Tvashta’s forms and Vayu’s winds are but the very spirit that’s yours, received and borne. O Rshabha, by mind and thought I invoke you in the cave of the heart, and as both heaven and earth are your seats of presence, so may clairvoyant vision and material existence of my life be your seats to manifest and bless me.

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9.4.11

य इन्द्र॑ इव दे॒वेषु॒ गोष्वे॑ति वि॒वाव॑दत्। तस्य॑ ऋष॒भस्याङ्गा॑नि ब्र॒ह्मा सं स्तौ॑तु भ॒द्रया॑ ॥

As Rshabha that shines in suns and stars and pervades vibrant in planets proclaiming its power and personality loud and bold like Indra among the divinities, so may Brahma, scholar of the Vedas, celebrate with holy words and describe the variety of its manifestations in various parts and forms of existence.

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9.4.12

पा॒र्श्वे आ॑स्ता॒मनु॑मत्या॒ भग॑स्यास्तामनू॒वृजौ॑। अ॑ष्ठी॒वन्ता॑वब्रवीन्मि॒त्रो ममै॒तौ केव॑ला॒विति॑ ॥

Says Brahma, the visionary of mantra 11: The sides of Rshabha are of Anumati, that is, knowledge in consonance with reality and rationality. The sides are of Bhaga, i.e., light and splendour of existence. And then says Mitra, the power that sustains heaven and earth together : The knees are mine, no one else’s, only mine, these.

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9.4.13

भ॒सदा॑सीदादि॒त्यानां॒ श्रोणी॑ आस्तां॒ बृह॒स्पतेः॑। पुच्छं॒ वात॑स्य दे॒वस्य॒ तेन॑ धूनो॒त्योष॑धीः ॥

The posteriors are of the Adityas, solar children of nature, the loins are of Brhaspati, lord of Nature, the tail is of the divine blowing wind with which Rshabha gives the life breath to the herbs and trees.

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9.4.14

गुदा॑ आसन्त्सिनीवा॒ल्याः सू॒र्याया॒स्त्वच॑मब्रुवन्। उ॑त्था॒तुर॑ब्रुवन्प॒द ऋ॑ष॒भं यदक॑ल्पयन् ॥

The intestines are of the spirit and energy of food. And the visionary says : The skin is of the cover of light, Surya, the child of sun. And those that meditated on the Rshabha visualised and said: the feet themselves declare they are of the burden-bearer of the world.

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9.4.15

क्रो॒ड आ॑सीज्जामिशं॒सस्य॒ सोम॑स्य॒ क॒लशो॑ धृ॒तः। दे॒वाः सं॒गत्य॒ यत्सर्व॑ ऋष॒भं व्यक॑ल्पयन् ॥

The bosom is of the one that loves and appreciates his people. The treasure-hold of life’s pleasure reserved and preserved is of Soma, peace and joy. Thus proclaimed the divine sages come together who meditated on the Rshabha in fullness, though part by part. (Refer also to Shvetashvatara Upanishad, 1, 3).

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9.4.16

ते कुष्ठि॑काः स॒रमा॑यै कु॒र्मेभ्यो॑ अदधुः श॒फान्। ऊब॑ध्यमस्य की॒टेभ्यः॑ श्वव॒र्तेभ्यो॑ अधारयन् ॥

They saw the vestigial growths were assigned to the days, the hoofs to the tortoises, the wastes to the worms and scavengers.

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9.4.17

शृङ्गा॑भ्यां॒ रक्ष॑ ऋष॒त्यव॑र्तिं हन्ति॒ चक्षु॑षा। शृ॒णोति॑ भ॒द्रं कर्णा॑भ्यां॒ गवां॒ यः पति॑र॒घ्न्यः ॥

They visualised that the Rshaba destroys evil with its horns, i.e., the blaze of its lustre and splendour, and it destroys want and distress by its benign eye. The master, protector and sustainer of the stars, planets and the words of eternal wisdom hears the good things we say and present in prayer.

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9.4.18

श॑त॒याजं॒ स य॑जते॒ नैनं॑ दुन्वन्त्य॒ग्नयः॑। जिन्व॑न्ति॒ विश्वे॒ तं दे॒वा यो ब्रा॑ह्म॒ण ऋ॑ष॒भमा॑जु॒होति॑ ॥

A hundred yajnas does he perform, no fires of the world ever afflict him, all divinities of the world inspire and bless him and bless that sage who invokes and worships Rshabha in words of the Veda and realises the Divine in the world of his creation.

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9.4.19

ब्रा॑ह्म॒णेभ्य॑ ऋष॒भं द॒त्त्वा वरी॑यः कृणुते॒ मनः॑। पुष्टिं॒ सो अ॒घ्न्यानां॒ स्वे गो॒ष्ठेऽव॑ पश्यते ॥

That sage who imparts the knowledge of Rshabha to the seekers of Divinity raises his mind and imagination to higher freedom and culture and in his own personality realises the higher quality of his inviolable vision and perceptions.

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9.4.20

गावः॑ सन्तु प्र॒जाः स॒न्त्वथो॑ अस्तु तनूब॒लम्। तत्सर्व॒मनु॑ मन्यन्तां दे॒वा ऋ॑षभदा॒यिने॑ ॥

Let there be plenty of lands, cows and higher culture of mind and senses with knowledge, and let there be noble progeny and friends, and the strength of body, mind and soul for the giver of divine knowledge of the Rshabha, and may all Devas bless him with all that which he desires for self-fulfilment.

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9.4.21

अ॒यं पि॑पान॒ इन्द्र॒ इद्र॒यिं द॑धातु चेत॒नीम्। अ॒यं धे॒नुं सु॒दुघां॒ नित्य॑वत्सां॒ वशं॑ दुहां विप॒श्चितं॑ प॒रो दि॒वः ॥

Let this mighty exuberant Rshabha, omnipotent Indra, bear and bring us honour and wealth of life, and awareness of Divinity. Let it bring us the fertile cow, the holy Word of knowledge abundant in love and nourishment, the ever obliging bliss at our will, the vision and wisdom of Divinity beyond the light of heaven.

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9.4.22

पि॒शङ्ग॑रूपो नभ॒सो व॑यो॒धा ऐ॒न्द्रः शुष्मो॑ वि॒श्वरू॑पो न॒ आग॑न्। आयु॑र॒स्मभ्यं॒ दध॑त्प्र॒जां च॑ रा॒यश्च॒ पोषै॑र॒भि नः॑ सचताम् ॥

Mighty Indra of golden glory and universal form all-manifest has come to us, bearing gifts of life and sustained progress from the clouds and oceans of space. May the Lord bearing health and long age, progeny and friends, honour and wealth be with us and bless us with abundant energy and advancement for the happy life.

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9.4.23

उपे॒होप॑पर्चना॒स्मिन्गो॒ष्ठ उप॑ पृञ्च नः। उप॑ ऋष॒भस्य॒ यद्रेत॒ उपे॑न्द्र॒ तव॑ वी॒र्य᳡म् ॥

O Lord of abundance at the closest in presence, in this earthly home of our life and spirit, in the midst of this manly madness of noise, pray be close to us in direct awareness. Be close to us with the divine vitality of your generative creativity. Be close to us with the strength and valour of divine omnipotence.

· · ·

9.4.24

ए॒तं वो॒ युवा॑नं॒ प्रति॑ दध्मो॒ अत्र॒ तेन॒ क्रीड॑न्तीश्चरत॒ वशाँ॒ अनु॑। मा नो॑ हासिष्ट ज॒नुषा॑ सुभागा रा॒यश्च॒ पोषै॑र॒भि नः॑ सचध्वम् ॥

O children of the earth, people of the human nation, thus do we present before you the power and presence of this divine youthful Rshabha, all abundant lord of life. Joyously play, and enjoy life in the presence of this lord to your complete self-fulfilment. And never by nature in the essence forsake us. Be happy and abundantly fortunate and prosperous, stay with us with honour and wealth, and with health and nourishment, advancing in body, mind and soul. (Also refer to Aitareya Upanishad, 1, 1-3)

✦ Sukta 5 · 38 verses ✦

9.5.1

आ न॑यै॒तमा र॑भस्व सु॒कृतां॑ लो॒कमपि॑ गच्छतु प्रजा॒नन्। ती॒र्त्वा तमां॑सि बहु॒धा म॒हान्त्य॒जो नाक॒मा क्र॑मतां तृ॒तीय॑म् ॥

O Master, take over this child of nature, in the healthy state of mind and senses, admit him / her to the school of nurture and culture, and with love and affection lead him / her to the second birth of the rational and faithful person of education so that this devotee, knowing clearly and consciously, may rise to the state of holistic knowledge and noble action and, in comprehensive ways of life, having crossed through and over the deep layers of darkness and ignorance, may ultimately reach the third state, beyond pleasure and pain, of spiritual freedom and bliss in Moksha.

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9.5.2

इन्द्रा॑य भा॒गं परि॑ त्वा नयाम्य॒स्मिन्य॒ज्ञे यज॑मानाय सू॒रिम्। ये नो॑ द्वि॒षन्त्यनु॒ तान्र॑भ॒स्वाना॑गसो॒ यज॑मानस्य वी॒राः ॥

In this yajnic course of education, yoga and Brahmacharya, I guide and conduct you, immortal soul, to the service of Indra, yajamana of the creative world yajna, on the path of your Dharma toward him, the society and the family. Take on and fight out all those weaknesses and enemies which hate and afflict us so that all brave children of the yajamana, those that institute this yajna, be free from sin and evil.

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9.5.3

प्र प॒दोऽव॑ नेनिग्धि॒ दुश्च॑रितं॒ यच्च॒चार॑ शु॒द्धैः श॒फैरा क्र॑मतां प्रजा॒नन्। ती॒र्त्वा तमां॑सि बहु॒धा वि॒पश्य॑न्न॒जो नाक॒मा क्र॑मतां तृ॒तीय॑म् ॥

O lord, cleanse the immortal soul, in every aspect, of whatever ill or evil it might have committed so that, knowing well its Dharma of duty and obligations, it may rise by pure and sanctified steps of knowledge and action and, watching all round all-ways with clear vision, cross over the darkness, ignorance and illusion of life, ultimately reach the third state, beyond pleasure and pain, of spiritual freedom and bliss in Moksha.

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9.5.4

अनु॑छ्य श्या॒मेन॒ त्वच॑मे॒तां वि॑शस्तर्यथाप॒र्व१॒॑सिना॒ माभि मं॑स्थाः। माभि द्रु॑हः परु॒शः क॑ल्पयैनं तृ॒तीये॒ नाके॒ अधि॒ वि श्र॑यैनम् ॥

O destroyer of the veil of darkness, remove the darkness and illusion of this ignorance by the lazer beams of radiant light. Be not proud, do not hate nor malign. Develop and strengthen the immortal spirit part by part of the personality, remove the veil shade by shade, and help the spirit rise step by step and abide in the third state, beyond pleasure and pain, of freedom and bliss of Moksha.

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9.5.5

ऋ॒चा कु॒म्भीमध्य॒ग्नौ श्र॑या॒म्या सि॑ञ्चोद॒कमव॑ धेह्येनम्। प॒र्याध॑त्ता॒ग्निना॑ शमितारः शृ॒तो ग॑च्छतु सु॒कृतां॒ यत्र॑ लो॒कः ॥

I place the personality of the seeker on the fire of Brahmacharya discipline by the Rks. Pour the waters of purity and sanctity into the personality and character and keep it there in the crucible. O teachers of peace and thought, let it be covered in the light and fire all round so that, perfected to the finish, the person rises and proceeds to the world of the noble souls of knowledge and devout action.

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9.5.6

उत्क्रा॒मातः॒ परि॑ चे॒दत॑प्तस्त॒प्ताच्च॒रोरधि॒ नाकं॑ तृ॒तीय॑म्। अ॒ग्नेर॒ग्निरधि॒ सं ब॑भूविथ॒ ज्योति॑ष्मन्तम॒भि लो॒कं ज॑यै॒तम् ॥

O spirit immortal, rise, seasoned, unafflicted and perfect at peace, from the fire of discipline, and from the crucible of fire reach up to the third haven of freedom and bliss. There is fire upon fire, light beyond light, so win this highest heaven of light above all the rest.

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9.5.7

अ॒जो अ॒ग्निर॒जमु॒ ज्योति॑राहुर॒जं जीव॑ता ब्र॒ह्मणे॒ देय॑माहुः। अ॒जस्तमां॒स्यप॑ हन्ति दू॒रम॒स्मिंल्लो॒के श्र॒द्दधा॑नेन द॒त्तः ॥

The immortal soul is the vital immortal fire of life, which immortal, they also call the light, which, all and ever alive, they say, ought to be dedicated to Supreme Brahma. The immortal soul dispels all darknesses of ignorance and illusion far away when it is dedicated to the Lord Supreme in this world by a man of faith.

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9.5.8

पञ्चौ॑दनः पञ्च॒धा वि क्र॑मतामाक्रं॒स्यमा॑न॒स्त्रीणि॒ ज्योतीं॑षि। ई॑जा॒नानां॑ सु॒कृतां॒ प्रेहि॒ मध्यं॑ तृ॒तीये॒ नाके॒ अधि॒ वि श्र॑यस्व ॥

Let the human in the world of five elements go forward in five ways; with the senses of perception, senses of volition, mind, memory and intelligence. Let him go forward for the realisation of three bright achievements: physical, mental and spiritual lustre, achievement of Dharma, Artha and Kama, knowledge of the creation, sustenance and involution of the worlds through the media of sense observation, super-sensuous experience and discriminative knowledge of Viveka between eternal and temporary. Let him thus win a place of honour among noble people of yajna on earth, and then rise to the state of Moksha, the third and highest heaven of bliss beyond pleasure, pain and paradisal joy. O Aja Panchaudana, rise and be there.

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9.5.9

अजा रो॑ह सु॒कृतां॒ यत्र॑ लो॒कः श॑र॒भो न च॒त्तोऽति॑ दु॒र्गाण्ये॑षः। पञ्चौ॑दनो ब्र॒ह्मणे॑ दी॒यमा॑नः॒ स दा॒तारं॒ तृप्त्या॑ तर्पयाति ॥

Hey Aja, immortal soul, rise and reach where noble souls of highest action abide and, like an irrestible lancer on the advance, cross the most formidable hurdles. The immortal soul in top condition of health and experience, dedicated with self-surrender to the Supreme Brahma pleases the generous giver with perfect satisfation and fully justifies the gift of life, knowledge and enlightenment.

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9.5.10

अ॒जस्त्रि॑ना॒के त्रि॑दि॒वे त्रि॑पृ॒ष्ठे नाक॑स्य पृ॒ष्ठे द॑दि॒वांसं॑ दधाति। पञ्चौ॑दनो ब्र॒ह्मणे॑ दी॒यमा॑नो वि॒श्वरू॑पा धे॒नुः का॑म॒दुघा॒स्येका॑ ॥

Aja, immortal soul, bears itself, self- surrendered, Self established in the essence, and holds on to the divine Giver, in the third, highest, heaven of light, secure in the third, highest, state of stability beyond disturbance and fear of dislodgement, in the third, highest, state of divine bliss. O soul, dedicating yourself to Divinity in the state of five-element existence and five-fold pleasure of experience, you are, in reality, the universal treasure-hold of self-fulfilment, the one unique mother cow for the self.

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9.5.11

ए॒तद्वो॒ ज्योतिः॑ पितरस्तृ॒तीयं॒ पञ्चौ॑दनं ब्र॒ह्मणे॒ऽजं द॑दाति। अ॒जस्तमां॒स्यप॑ हन्ति दू॒रम॒स्मिंल्लो॒के श्र॒द्दधा॑नेन द॒त्तः ॥

O Pitaras, parents, teachers, seniors, sustainers of life, it is your gift of the third, highest, light of Vedic knowledge and enlightenment which leads the human soul in the natural state to dedicate itself to Divinity. The immortal soul in its reality, self-dedicated to Divinity by its faith and devotion, dispels all darknesses of ignorance and evil and throws them far out in this life itself.

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9.5.12

ई॑जा॒नानां॑ सु॒कृतां॑ लो॒कमीप्स॒न्पञ्चौ॑दनं ब्र॒ह्मणे॒ऽजं द॑दाति। स व्या᳡प्तिम॒भि लो॒कं ज॑यै॒तं शि॒वो॒ऽस्मभ्यं॒ प्रति॑गृहीतो अस्तु ॥

One, who aspires to the state of noble souls of holy action and divine association, dedicates the immortal soul in the existential state to the Supreme Brahma. Such aspirant as you are, O Aja, aspire and win for yourself the rise to that divine state of life, and may you, accepted and loved therein, be good and auspicious for us too as a source of inspiration.

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9.5.13

अ॒जो ह्य१॒॑ग्नेरज॑निष्ट॒ शोका॒द्विप्रो॒ विप्र॑स्य॒ सह॑सो विप॒श्चित्। इ॒ष्टं पू॒र्तम॒भिपू॑र्तं॒ वष॑ट्कृतं॒ तद्दे॒वा ऋ॑तु॒शः क॑ल्पयन्तु ॥

Aja, the unborn immortal soul, is come into the world of existence by virtue of the light and love of Agni, self-refulgent Supreme Brahma. It is wise and vibrant by virtue of the omnipresent vibrance and omnipotence of Agni. May the Devas, divinities of nature and enlightened nobilities of humanity, help it to grow according to the time and season of its growth and to rise to self-fulfilment in whatever it desires, completes and offers through self-surrender towards whatever it wants to achieve.

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9.5.14

अ॑मो॒तं वासो॑ दद्या॒द्धिर॑ण्य॒मपि॒ दक्षि॑णाम्। तथा॑ लो॒कान्त्समा॑प्नोति॒ ये दि॒व्या ये च॒ पार्थि॑वाः ॥

The aspirant to the state of fulfilment should surrender the warp and woof of his action and also whatever is the golden beauty of his achievement in the world as a gift of gratitude to the Lord Giver, and when he does so, then does he really achieve the states of highest being whether it is here on earth or in the heaven of light and bliss divine.

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9.5.15

ए॒तास्त्वा॒जोप॑ यन्तु॒ धाराः॑ सो॒म्या दे॒वीर्घृ॒तपृ॑ष्ठा मधु॒श्चुतः॑। स्त॑भान पृ॑थि॒वीमु॒त द्यां नाक॑स्य पृ॒ष्ठेऽधि॑ स॒प्तर॑श्मौ ॥

O Aja, immortal soul, let these streams of divine soma of exhilaration, brilliant, replete with ghrta and honey sweets of bliss, reach you, sustaining yourself on earth and in the heaven of seven lights of solar divinity on top of the bliss of Supreme Brahma.

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9.5.16

अ॒जो॒स्यज॑ स्व॒र्गो᳡सि॒ त्वया॑ लो॒कमङ्गि॑रसः॒ प्राजा॑नन्। तं लो॒कं पुण्यं॒ प्र ज्ञे॑षम् ॥

O soul, you are Aja, unborn and undying. O soul immortal, you are svarga, reaching to the heaven of bliss. Through you, the brilliant wise sages, Angirasas, know and reach the heaven of light and bliss. May I too, knowing through the soul, realise and reach that heaven of holiness and bliss of Divinity.

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9.5.17

येना॑ स॒हस्रं॒ वह॑सि॒ येना॑ग्ने सर्ववेद॒सम्। तेने॒मं य॒ज्ञं नो॑ वह॒ स्व᳡र्दे॒वेषु॒ गन्त॑वे ॥

O light and fire of yajna and meditation in the state of communion, by that stream of bliss in samadhi through which you set aflow a thousand streams of bliss to the soul, by which you lead the soul’s awareness to the lord omniscient, pray sustain this yajna of our communion unto the presence and experience of the divinities and bliss of our choice so that we may reach our goal.

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9.5.18

अ॒जः प॒क्वः स्व॒र्गे लो॒के द॑धाति॒ पञ्चौ॑दनो॒ निरृ॑तिं॒ बाध॑मानः। तेन॑ लो॒कान्त्सूर्य॑वतो जयेम ॥

Panchaudana Aja, immortal soul in the state of five-fold existence and experience, matured and tempered through the crucibles of meditation and spiritual discipline, dispels sufference and adversity and wins the goal of its choice. May we too through that discipline win the states of light and bliss bright and blameless as the sun.

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9.5.19

यं ब्रा॑ह्म॒णे नि॑द॒धे यं च॑ वि॒क्षु या वि॒प्रुष॑ ओद॒नाना॑म॒जस्य॑। सर्वं॒ तद॑ग्ने सुकृ॒तस्य॑ लो॒के जा॑नी॒तान्नः॑ सं॒गम॑ने पथी॒नाम् ॥

Of the immortal soul’s powers and potentials, acts and sufferance, in consequence of the divine law of Karma which the Lord has vested in the Brahmana and in the people in general, and of the powers and potentials, acts of freedom and sufferance, and of the food for body, mind and soul that I offer to the Brahmana and the people in general, of all that, O lord of light, Agni, you would know in the land of divine righteousness at the cross-roads of the paths we follow and travel by for ourselves and our destiny.

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9.5.20

अ॒जो वा इ॒दम॑ग्ने॒ व्य᳡क्रमत॒ तस्योर॑ इ॒यम॑भव॒द्द्यौः पृ॒ष्ठम्। अ॒न्तरि॑क्षं॒ मध्यं॒ दिशः॑ पा॒र्श्वे स॑मु॒द्रौ कु॒क्षी ॥

Aja, Eternal Spirit beyond birth and death, was the divine power and presence that first stirred and manifested Itself ahead of this world of existence. This earth became his chest, the heaven and earth, his middle, the quarters of space, his side bounds, and the oceans of earth and space, his great womb of existence.

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9.5.21

स॒त्यं च॒र्तं च॒ चक्षु॑षी॒ विश्वं॑ स॒त्यं श्र॒द्धा प्रा॒णो वि॒राट्शिरः॑। ए॒ष वा अप॑रिमितो य॒ज्ञो यद॒जः पञ्चौ॑दनः ॥

Satyam, constant reality of existence, and Rtam, Law and Scripture of the dynamics of existence, these two were his eyes, the whole truth of existence and faith in that truth, his life breath, the boundless Prakrti, his head. In other words, this boundless yajna of existential evolution of divine creativity is what the adorable Aja is. It is the Lord Eternal who governs the world of five elements he manifests, projects, withdraws, consumes, projects, eternally.

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9.5.22

अप॑रिमितमे॒व य॒ज्ञमा॒प्नोत्यप॑रिमितं लो॒कमव॑ रुन्द्धे। यो॒जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥

Whoever the person, conditioned by five elements of Prakrti and five-fold experience and sufferance yet enlightened by divine vision and yajnic spirit of self-sacrifice, that offers the immortal soul to the Eternal Master attains to the state of unbounded yajna of divine creativity and secures the state of boundless bliss for the soul.

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9.5.23

नास्यास्थी॑नि भिन्द्या॒न्न म॒ज्ज्ञो निर्ध॑येत्। सर्व॑मेनं समा॒दाये॒दमि॑दं॒ प्र वे॑शयेत् ॥

Nothing can break the bones, nothing can drain out the bone marrow, of this person who, having accepted and wholly surrendered to this Divine Presence, sees the same divine presence in every thing that exists.

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9.5.24

इ॒दमि॑दमे॒वास्य॑ रू॒पं भ॑वति॒ तेनै॑नं॒ सं ग॑मयति। इषं॒ मह॒ ऊर्ज॑मस्मै दुहे॒ यो॒जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥

This and that, every thing that is, becomes for him the manifestation of Divinity, a very version of the divine Self. With that, he joins and moves his own self. And the yajnic system of existence distils and gives food, energy and life’s grandeur to him who offers the immortal soul of five-fold existence clothed in light and generosity to the Lord Divine for his divine yajna.

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9.5.25

पञ्च॑ रु॒क्मा पञ्च॒ नवा॑नि॒ वस्त्रा॒ पञ्चा॑स्मै धे॒नवः॑ काम॒दुघा॑ भवन्ति। यो॒जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥

Five golden glories of pranic energy, five renewed koshas, vestments of the soul, and five senses, all efficient givers of perception for discriminative judgement, become his holy cows and serve him like universal benefactors when he offers the immortal soul of five-fold existence clothed in light and generosity to the eternal Lord for his divine yajna.

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9.5.26

पञ्च॑ रु॒क्मा ज्योति॑रस्मै भवन्ति॒ वर्म॒ वासां॑सि त॒न्वे᳡ भवन्ति। स्व॒र्गं लो॒कम॑श्नुते॒ यो॒जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥

All five golden glories of life become his leading lights and five sheaths of the soul become his five-fold armour for body and soul, and he attains the paradisal bliss of life who surrenders the immortal soul of five- fold existence clothed in light and generosity to the eternal Lord for his divine yajna.

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9.5.27

या पूर्वं॒ पतिं॑ वि॒त्त्वाऽथा॒न्यं वि॒न्दतेऽप॑रम्। पञ्चौ॑दनं च॒ ताव॒जं ददा॑तो॒ न वि यो॑षतः ॥

The woman who having married her former husband loses him (on death) and remarries and thus takes to the other, second, husband, and the husband and wife both submit their immortal souls clad in new existential identity of conjugality to each other and to the Lord divine, they never separate.

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9.5.28

स॑मा॒नलो॑को भवति पुन॒र्भुवाप॑रः॒ पतिः॑। यो॒जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥

The other, second, husband becomes one in life, in the home and in the family with the remarried wife and attains equality of good fortune if he submits his immortal soul of five-fold existence clad in light and generosity to the Lord divine.

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9.5.29

अ॑नुपू॒र्वव॑त्सां धे॒नुम॑न॒ड्वाह॑मुप॒बर्ह॑णम्। वासो॒ हिर॑ण्यं द॒त्त्वा ते य॑न्ति॒ दिव॑मुत्त॒माम् ॥

Having given a fertile cow with regular calving, a carrier bull, a full bed with pillow, clothes and gold as ritual gifts, they win grateful appreciation and well- deserved praise.

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9.5.30

आ॒त्मानं॑ पि॒तरं॑ पु॒त्रं पौत्रं॑ पिताम॒हम्। जा॒यां जनि॑त्रीं मा॒तरं॒ ये प्रि॒यास्तानुप॑ ह्वये ॥

Self-confidence, father, son, grand son, grand father, wife, mother, and all those dear to me and to the home and family, I invite to come and join me.

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9.5.31

यो वै नैदा॑घं॒ नाम॒र्तुं वेद॑। ए॒ष वै नैदा॑घो॒ नाम॒र्तुर्यद॒जः पञ्चौ॑दनः। निरे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रियं॑ दहति॒ भव॑त्या॒त्मना॑। यो॒जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥

Whoever the five-fold conditioned immortal that attains to the summer season of life and knows for certain that this is the season of heat and passion, who surrenders his mortal identity of immortality clad in light and generosity to the home, the family and the Lord Divine totally burns out the power and fortune of his hateful rival and rises in life with self-confidence.

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9.5.32

यो वै कु॒र्वन्तं॒ नाम॒र्तुं वेद॑। कु॑र्व॒तींकु॑र्वतीमे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रिय॒मा द॑त्ते। ए॒ष वै कु॒र्वन्नाम॒र्तुर्यद॒जः पञ्चौ॑दनः। निरे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रियं॑ दहति॒ भव॑त्या॒त्मना॒ यो॒जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥

Whoever the immortal soul conditioned in the five-fold state of mortality that attains to the life-season called the time of action and knows for certain that this is the time and season for action, who surrenders his mortal identity of immortality clad in light and generosity to the home, the family and the Lord Divine, takes away the power, potential and good fortune of his hostile rival, in fact burns out and destroys the power and fortune of the hateful adversary and rises in life by the strength of his soul.

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9.5.33

यो वै सं॒यन्तं॒ नाम॒र्तुं वेद॑। सं॑य॒तींसं॑यतीमे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रिय॒मा द॑त्ते। ए॒ष वै सं॒यन्नाम॒र्तुर्यद॒जः पञ्चौ॑दनः। निरे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रियं॑ दहति॒ भव॑त्या॒त्मना॒ यो॒जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥

Whoever the immortal soul conditioned in the five-fold state of mortality that attains to the life-season called the time of gathering and control and knows for certain that this is the time and season for gathering and control, who surrenders his mortal identity of immortality clad in light and generosity to the home, the family and the Lord Divine, takes away the power, potential and rising good fortune of his hostile rival, in fact burns and destroys the power and fortune of the hateful adversary, and rises in life by the strength of his soul.

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9.5.34

यो वै पि॒न्वन्तं॒ नाम॒र्तुं वेद॑। पि॑न्व॒तींपि॑न्वतीमे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रिय॒मा द॑त्ते। ए॒ष वै पि॒न्वन्नाम॒र्तुर्यद॒जः पञ्चौ॑दनः। निरे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रियं॑ दहति॒ भव॑त्या॒त्मना॒ यो॒जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥

Whoever the immortal soul conditioned in the five-fold state of mortality that attains to the life season named growth, and knows for certain that this is the time and season for growth, who surrenders his mortal identity of immortality clad in light and generosity to the home, the family and the Lord Divine, takes away the growing power and good fortune of his hostile rival, in fact burns and destroys the power and fortune of his hateful rival and rises in life by the strength of his soul.

· · ·

9.5.35

यो वा उ॒द्यन्तं॒ नाम॒र्तुं वेद॑। उ॑द्यतीमु॑द्यतीमे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रिय॒मा द॑त्ते। ए॒ष वा उ॒द्यन्नाम॒र्तुर्यद॒जः पञ्चौ॑दनः। निरे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रियं॑ दहति॒ भव॑त्या॒त्मना॒ यो॒जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥

Whoever the immortal soul conditioned in the five-fold state of mortality that attains to the life season named rise and progress, and knows for certain that this is the time and season for the rise and progress, who surrenders his mortal identity of the immortal clad in light and generosity in dedication to the home, the family and the Lord Divine takes off every step of the rise and progress of his hostile adversary, in fact burns and destroys the power and fortune of the hateful rival and rises in life by the strength of his soul.

· · ·

9.5.36

यो वा अ॑भि॒भुवं॒ नाम॒र्तुं वेद॑। अ॑भि॒भव॑न्तीमभिभवन्तीमे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रिय॒मा द॑त्ते। ए॒ष वा अ॑भि॒भूर्नाम॒र्तुर्यद॒जः पञ्चौ॑दनः। निरे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रियं॑ दहति॒ भव॑त्या॒त्मना॑। यो॒जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥

Whoever the immortal soul conditioned in the five-fold state of mortality that attains to the life season named victory and excellence, and knows for certain that this is the time and season for victory and excellence, who surrenders his mortal identity of the immortal in dedication to the home, the family and the Lord Divine, steals every step of the victory and excellence of his hateful rival, in fact burns and destroys the power and fortune of his hostile adversary and rises in life by the sheer strength of his own soul.

· · ·

9.5.37

अ॒जं च॒ पच॑त॒ पञ्च॑ चौद॒नान्। सर्वा॒ दिशः॒ संम॑नसः स॒ध्रीचीः॒ सान्त॑र्देशाः॒ प्रति॑ गृ॒ह्णन्तु॑ त ए॒तम् ॥

O saints and sages, men and women, develop, season and perfect the immortal soul in its five-fold mortal condition. Strengthen, season and perfect the five-fold food for the body, mind and soul. O Lord, let all quarters of space together with their interspaces receive and approve it for you and return it to you with gratitude.

· · ·

9.5.38

तास्ते॑ रक्षन्तु॒ तव॒ तुभ्य॑मे॒तं ता॑भ्य॒ आज्यं॑ ह॒विरि॒दं जु॑होमि ॥

O Lord, may those quarters of space, interspaces and the divine and human powers therein protect and promote this immortal soul in the mortal state. It is yours, it is for you, it is for them, the spaces, the divinities, and humanity. I offer this soul as the holy material of oblation dedicated to your service and all these.

✦ Sukta 7 · 26 verses ✦

9.7.1

प्र॒जाप॑तिश्च परमे॒ष्ठी च॒ शृङ्गे॒ इन्द्रः॒ शिरो॑ अ॒ग्निर्ल॒लाटं॑ य॒मः कृका॑टम् ॥

Prajapati, the Divine Power that sustains the forms of life, and Parameshthi, the Supreme Presiding Presence, these are the two horns of the Cow, that is, of the universe. Indra, Omnipotence, is the head, Agni, cosmic fire energy, is the forehead, and Yama, the Law, is the neck joint of brain and the body.

· · ·

9.7.2

सोमो॒ राजा॑ म॒स्तिष्को॒ द्यौरु॑त्तरह॒नुः पृ॑थि॒व्य᳡धरह॒नुः ॥

Soma Raja, ruling bright joyous vitality, is the brain, the region of light, the upper jaw, the earth, the lower jaw.

· · ·

9.7.3

वि॒द्युज्जि॒ह्वा म॒रुतो॒ दन्ता॑ रे॒वती॑र्ग्री॒वाः कृत्ति॑का स्क॒न्धा घ॒र्मो वहः॑ ॥

Lightning is the tongue, Maruts, winds, are the teeth, Revati, the star, is the neck, Krttikas are the shoulder, and Gharma, heat and light energy, the withers.

· · ·

9.7.4

विश्वं॑ वा॒युः स्व॒र्गो लो॒कः कृ॑ष्ण॒द्रं वि॒धर॑णी निवे॒ष्यः ॥

The world of existence is the life breath, greenery of life is paradisal bliss, cosmic balance is the resting place at the centre.

· · ·

9.7.5

श्ये॒नः क्रो॒डो॒न्तरि॑क्षं पाज॒स्यं१॒॑ बृह॒स्पतिः॑ क॒कुद्बृ॑ह॒तीः कीक॑साः ॥

Cosmic dynamics is the bosom, firmament is the belly, Brhaspati is the hump, expansiveness is the vertebrae of the spine.

· · ·

9.7.6

दे॒वानां॒ पत्नीः॑ पृ॒ष्टय॑ उप॒सदः॒ पर्श॑वः ॥

The powers that sustain the forces of nature are ribs of the back, planets are ribs of the chest.

· · ·

9.7.7

मि॒त्रश्च॒ वरु॑ण॒श्चांसौ॒ त्वष्टा॑ चार्य॒मा च॑ दो॒षणी॑ महादे॒वो बा॒हू ॥

Mitra and Varuna, sun and moon, are shoulder blades, Tvashta and Aryama, making and guiding powers, are upper arms, Mahadeva, supreme power of divinities of nature, is the twin motive forces of the universe.

· · ·

9.7.8

इ॑न्द्रा॒णी भ॒सद्वा॒युः पुच्छं॒ पव॑मानो॒ बालाः॑ ॥

Indrani, energy, is the hips, wind is the tail, waves and currents are the hair.

· · ·

9.7.9

ब्रह्म॑ च क्ष॒त्रं च॒ श्रोणी॒ बल॑मू॒रू ॥

Brahma and Kshatra, intelligence and order, are the loins, strength is the thighs.

· · ·

9.7.10

धा॒ता च॑ सवि॒ता चा॑ष्ठी॒वन्तौ॒ जङ्घा॑ गन्ध॒र्वा अ॑प्स॒रसः॒ कुष्ठि॑का॒ अदि॑तिः श॒फा ॥

Dhata and Savita, sun and gravitation, are the knees, magnetic forces are the shanks, rays are dew- claws, the earth is the hoofs.

· · ·

9.7.11

चेतो॒ हृद॑यं॒ यकृ॑न्मे॒धा व्र॒तं पु॑री॒तत् ॥

Memory and mind is the heartcore, assimilative power is the liver, rule and fast is the intestines.

· · ·

9.7.12

क्षुत्कु॒क्षिरिरा॑ वनि॒ष्ठुः पर्व॑ताः प्ला॒शयः॑ ॥

Hunger is the assimilative power of digestion, food is the colon, mountains are the muscles.

· · ·

9.7.13

क्रोधो॑ वृ॒क्कौ म॒न्युरा॒ण्डौ प्र॒जा शेपः॑ ॥

Anger is the kidneys, passion is the scrotum, children are the creative urge.

· · ·

9.7.14

न॒दी सू॒त्री व॒र्षस्य॒ पत॑य॒ स्तना॑ स्तनयि॒त्नुरूधः॑ ॥

Streams are the umbilical cord, clouds of rain are breasts, thunder is the udders.

· · ·

9.7.15

वि॒श्वव्य॑चा॒श्चर्मौष॑धयो॒ लोमा॑नि॒ नक्ष॑त्राणि रू॒पम् ॥

World covering space is the skin, herbs and trees are hair, clusters of stars are the form.

· · ·

9.7.16

दे॑वज॒ना गुदा॑ मनु॒ष्या᳡ आ॒न्त्राण्य॒त्रा उ॒दर॑म् ॥

Serpents and demons are rectal muscles, humans are intestines, eaters are the stomach.

· · ·

9.7.17

रक्षां॑सि॒ लोहि॑तमितरज॒ना ऊब॑ध्यम् ॥

Ogres are the blood, the rest of people are the dung.

· · ·

9.7.18

अ॒भ्रं पीबो॑ म॒ज्जा नि॒धन॑म् ॥

Heavy clouds are obesity, settlement is marrow.

· · ·

9.7.19

अ॒ग्निरासी॑न॒ उत्थि॑तो॒ऽश्विना॑ ॥

Sitting, it is Agni, up and doing, it is Ashvins.

· · ·

9.7.20

इन्द्रः॒ प्राङ्तिष्ठ॑न्दक्षि॒णा तिष्ठ॑न्य॒मः ॥

Abiding eastwards, it is Indra, abiding south- wards, it is Yama.

· · ·

9.7.21

प्र॒त्यङ्तिष्ठ॑न्धा॒तोद॒ङ्तिष्ठ॑न्त्सवि॒ता ॥

Facing westwards, it is Dhata, abiding northwards, it is Savita.

· · ·

9.7.22

तृणा॑नि॒ प्राप्तः॒ सोमो॒ राजा॑ ॥

Reaching the grasses, it is life-ruling Soma.

· · ·

9.7.23

मि॒त्र ईक्ष॑माण॒ आवृ॑त्त आन॒न्दः ॥

In will and desire, it is Mitra, vibrant and ecstatic, it is Ananda.

· · ·

9.7.24

यु॒ज्यमा॑नो वैश्वदे॒वो यु॒क्तः प्र॒जाप॑ति॒र्विमु॑क्तः॒ सर्व॑म् ॥

In the act of creative harness, it is one with universal natural forces of evolution, pervasive omnipresent, it is Prajapati, Self-released on devolution, it is all in one.

· · ·

9.7.25

ए॒तद्वै वि॒श्वरू॑पं॒ सर्व॑रूपं गोरू॒पम् ॥

It is thus this universal form, All-form of the cosmos, metaphor of the Cow.

· · ·

9.7.26

उपै॑नं वि॒श्वरू॑पाः॒ सर्व॑रूपाः प॒शव॑स्तिष्ठन्ति॒ य ए॒वं वेद॑ ॥

To one that knows thus the Cosmic metaphor of the Cow, all living forms of the world, of all shapes and functions, present themselves simultaneously as One and All, the living, breathing, self-existing, all- functioning Universal Cow: All in One, One in all.

✦ Sukta 8 · 22 verses ✦

9.8.1

शीर्ष॒क्तिं शी॑र्षाम॒यं क॑र्णशू॒लं वि॑लोहि॒तम्। सर्वं॑ शीर्ष॒ण्यं᳡ ते॒ रोगं॑ ब॒हिर्निर्म॑न्त्रयामहे ॥

With careful diagnosis, prescription and treatment we cure you of all your ailments of the head: headache, neurological disturbance, earache, paleness or ruddiness on the face due to underflow or overflow of blood.

· · ·

9.8.2

कर्णा॑भ्यां ते॒ कङ्कू॑षेभ्यः कर्णशू॒लं वि॒सल्प॑कम्। सर्वं॑ शीर्ष॒र्ण्यं᳡ ते॒ रोगं॑ ब॒हिर्निर्म॑न्त्रयामहे ॥

With careful diagnosis and treatment we cure all your neurological ailments: we cure your growing earache from your ears and the inner parts of the ears.

· · ·

9.8.3

यस्य॑ हे॒तोः प्र॒च्यव॑ते॒ यक्ष्मः॑ कर्ण॒त आ॑स्य॒तः। सर्वं॑ शीर्ष॒र्ण्यं᳡ ते॒ रोगं॑ ब॒हिर्निर्म॑न्त्रयामहे ॥

By the method of treatment with which the pain is removed from the ear and mouth, we expel your neurological ailment with proper diagnosis and prescription of medication.

· · ·

9.8.4

यः कृ॒णोति॑ प्र॒मोत॑म॒न्धं कृ॒णोति॒ पूरु॑षम्। सर्वं॑ शीर्ष॒र्ण्यं᳡ ते॒ रोगं॑ ब॒हिर्निर्म॑न्त्रयामहे ॥

The cause that makes a person deaf and dumb or blind, all that neurological trouble of yours, O patient, we expel from your head with proper diagnosis and treatment.

· · ·

9.8.5

अ॑ङ्गभे॒दम॑ङ्गज्व॒रं वि॑श्वा॒ङ्ग्यं᳡ वि॒सल्प॑कम्। सर्वं॑ शीर्ष॒र्ण्यं᳡ ते॒ रोगं॑ ब॒हिर्निर्म॑न्त्रयामहे ॥

Rheumatism that spreads all over the body part by part, fever that pains all over the body, and all ailments of the head we remove with proper treatment and medication.

· · ·

9.8.6

यस्य॑ भी॒मः प्र॑तीका॒श उ॑द्वे॒पय॑ति॒ पूरु॑षम्। त॒क्मानं॑ वि॒श्वशा॑रदं ब॒हिर्निर्म॑न्त्रयामहे ॥

The terrible fever whose onslaught shakes the patient all over and lasts for the whole year, we cure and expel with proper diagnosis and treatment.

· · ·

9.8.7

य ऊ॒रू अ॑नु॒सर्प॒त्यथो॒ एति॑ ग॒वीनि॑के। यक्ष्मं॑ ते अ॒न्तरङ्गे॑भ्यो ब॒हिर्निर्म॑न्त्रयामहे ॥

The consumption that starts and spreads through the thighs and rises to the groins, we uproot from the interior of your limbs with proper diagnosis and treatment.

· · ·

9.8.8

यदि॒ कामा॑दपका॒माद्धृद॑या॒ज्जाय॑ते॒ परि॑। हृ॒दो ब॒लास॒मङ्गे॑भ्यो ब॒हिर्निर्म॑न्त्रयामहे ॥

If the Bronchitis or Phthisis arises from worry and desire or from hate, anger and jealousy, conscious or unconscious, affects the heart all over and spreads further, that consumption we expel from the heart and other parts of the body with proper diagnosis and treatment.

· · ·

9.8.9

ह॑रि॒माणं॑ ते॒ अङ्गे॑भ्यो॒ऽप्वाम॑न्त॒रोदरा॑त्। य॑क्ष्मो॒धाम॒न्तरा॒त्मनो॑ ब॒हिर्निर्म॑न्त्रयामहे ॥

Jaundice and anaemia from all your body system, chronic wind, indigestion and pain from the intestines, and consumption, cancer and the very fear and suspicion of it, we expel from your body and mind with proper diagnosis and physical and psychic treatment.

· · ·

9.8.10

आसो॑ ब॒लासो॒ भव॑तु॒ मूत्रं॑ भवत्वा॒मय॑त्। यक्ष्मा॑णां॒ सर्वे॑षां वि॒षं निर॑वोचम॒हं त्वत् ॥

Let the consumption go out to dust through the cough, let the chronic indigestion and pain flow out with the urine. Thus do I speak of the curative formula of the poison of all consumptive diseases.

· · ·

9.8.11

ब॒हिर्बिलं॒ निर्द्र॑वतु॒ काहा॑बाहं॒ तवो॒दरा॑त्। यक्ष्मा॑णां॒ सर्वे॑षां वि॒षं निर॑वोचम॒हं त्वत् ॥

Let the disturbing ailment of wind and indigestion go out of your stomach through the excretory organs. Thus have I spoken of the curative formula of the poison of all consumptive diseases.

· · ·

9.8.12

उ॒दरा॑त्ते क्लो॒म्नो नाभ्या॒ हृद॑या॒दधि॑। यक्ष्मा॑णां॒ सर्वे॑षां वि॒षं निर॑वोचम॒हं त्वत् ॥

I have spoken to you of the formula of the removal of the root and poison of all consumptive diseases from your abdomen, lungs, navel and the heart all over.

· · ·

9.8.13

याः सी॒मानं॑ विरु॒जन्ति॑ मू॒र्धानं॒ प्रत्य॑र्ष॒णीः। अहिं॑सन्तीरनाम॒या निर्द्र॑वन्तु ब॒हिर्बिल॑म् ॥

Let the germs, ailments and dire pains which flow with the blood to the head and afflict the top of the brain turn unafflictive and un-infective and let them flow out of the system through the excretory organs.

· · ·

9.8.14

या हृद॑यमुप॒र्षन्त्य॑नुत॒न्वन्ति॒ कीक॑साः। अहिं॑सन्तीरनाम॒या निर्द्र॑वन्तु ब॒हिर्बिल॑म् ॥

Let the germs, ailments and dire pains which flow with the blood, affect the heart and spread over the chest bones turn unafflictive and trouble free and let them flow out of the system through the excretory organs.

· · ·

9.8.15

याः पा॒र्श्वे उ॑प॒र्षन्त्य॑नु॒निक्ष॑न्ति पृ॒ष्टीः। अहिं॑सन्तीरनाम॒या निर्द्र॑वन्तु ब॒हिर्बिल॑म् ॥

Let the germs, ailments and dire pains which affect the sides and pierce the bones of the back of the chest and the spine turn unafflictive and trouble free and let them flow out of the system through the excretory organs.

· · ·

9.8.16

यास्ति॒रश्चीः॑ उप॒र्षन्त्य॑र्ष॒णीर्व॒क्षणा॑सु ते। अहिं॑सन्तीरनाम॒या निर्द्र॑वन्तु ब॒हिर्बिल॑म् ॥

Let those that run cross-wise on the sides in the blood vessels turn unafflictive and trouble-free and let them flow out through the excretory organs.

· · ·

9.8.17

या गुदा॑ अनु॒सर्प॑न्त्या॒न्त्राणि॑ मो॒हय॑न्ति च। अहिं॑सन्तीरनाम॒या निर्द्र॑वन्तु ब॒हिर्बिल॑म् ॥

Let those that affect the rectum and desensitise the intestines turn unafflictive and trouble free and flow out through the excretory organs.

· · ·

9.8.18

या म॒ज्ज्ञो नि॒र्धय॑न्ति॒ परूं॑षि विरु॒जन्ति॑ च। अहिं॑सन्तीरनाम॒या निर्द्र॑वन्तु ब॒हिर्बिल॑म् ॥

Let those that drain the marrow and afflict the vertebrae turn unafflictive and trouble free and flow out through the excretory system.

· · ·

9.8.19

ये अङ्गा॑नि म॒दय॑न्ति॒ यक्ष्मा॑सो रोप॒णास्तव॑। यक्ष्मा॑णां॒ सर्वे॑षां वि॒षं निर॑वोचम॒हं त्वत् ॥

I have given you the formula of the elimination of the root and poison of all the consumptive diseases, fevers, cancers and gripers which afflict, inflame and

exhaust your body systems.

· · ·

9.8.20

वि॑स॒ल्पस्य॑ विद्र॒धस्य॑ वातीका॒रस्य॑ वाल॒जेः। यक्ष्मा॑णां॒ सर्वे॑षां वि॒षं निर॑वोचम॒हं त्वत् ॥

I have given you the formula of the elimination of the root and poison of all the consumptive diseases, infective and contageous, heart sore, rheumatic and allergies.

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9.8.21

पादा॑भ्यां ते॒ जानु॑भ्यां॒ श्रोणि॑भ्यां॒ परि॒ भंस॑सः। अनू॑कादर्ष॒णीरु॒ष्णिहा॑भ्यः शी॒र्ष्णो रोग॑मनीनशम् ॥

I have eliminated the pain and disease from your feet, knees, hips, loins, spine, back of the neck and the head, with careful mantric diagnosis and formulaic medication.

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9.8.22

सं ते॑ शी॒र्ष्णः क॒पाला॑नि॒ हृद॑यस्य च॒ यो वि॒धुः। उ॒द्यन्ना॑दित्य र॒श्मिभिः॑ शी॒र्ष्णो रोग॑मनीनशोऽङ्गभे॒दम॑शीशमः ॥

O patient, may the skull bones of your head and the beat of your heart be healthy and harmonious, while, O Rising Sun, with your radiant rays you have eliminated the disease and relieved the racking pain from his body system. (Aditya here is a metaphor of the physician.)

✦ Sukta 9 · 22 verses ✦

9.9.1

अ॒स्य वा॒मस्य॑ पलि॒तस्य॒ होतु॒स्तस्य॒ भ्राता॑ मध्य॒मो अ॒स्त्यश्नः॑। तृ॒तीयो॒ भ्राता॑ घृ॒तपृ॑ष्ठो अ॒स्यात्रा॑पश्यं वि॒श्पतिं॑ स॒प्तपु॑त्रम् ॥

Of this splendid, blazing and ancient high priest of solar yajna, which gives light and energy and takes the waters and essences of earth and sky, the second, younger and middling brother is Vayu, wind and electricity, abiding in the middle region of the sky, the energy voracious and present every where. The third and youngest brother is Agni, fire, which is sprinkled with ghrta and water. Here in the sun I see the sustainer of people and progenitor of seven light-children together in the spectrum. (Sapta-putram may also be interpreted as the father of seven planets, i.e., Mars, Mercury, Jupiter, Venus and Saturn preceded by Rahu and Ketu, Dragon’s Head and Dragon’s Tail.)

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9.9.2

स॒प्त यु॑ञ्जन्ति॒ रथ॒मेक॑चक्र॒मेको॒ अश्वो॑ वहति स॒प्तना॑मा। त्रि॒नाभि॑ च॒क्रम॒जर॑मन॒र्वं यत्रे॒मा विश्वा॒ भुव॒नाधि॑ त॒स्थुः ॥

Seven join the one wheel chariot of the sun drawn by one horse of light of seven names. The wheel, the wheel of time, unaging and automotive, has three sub-wheels with three naves and rims, three seasons, or past, present and future, three chronological divisions of time. And in this time and space orbit of the sun, abide all the worlds of the universe.

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9.9.3

इ॒मं रथ॒मधि॒ ये स॒प्त त॒स्थुः स॒प्तच॑क्रं स॒प्त व॑ह॒न्त्यश्वाः॑। स॒प्त स्वसा॑रो अ॒भि सं न॑वन्त॒ यत्र॒ गवां॒ निहि॑ता स॒प्त नामा॑ ॥

Seven are those who ride this chariot, that is, seven motive powers, the rays of light, or the seven planets, wheels within wheel, which draw this chariot. They are seven moving sisters who exult and adore together with reverence the father wherein are hidden in depth seven names of the light, seven spheres, seven notes of music and seven metric forms of the Vedic language.

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9.9.4

को द॑दर्श प्रथ॒मं जाय॑मानमस्थ॒न्वन्तं॒ यद॑न॒स्था बिभ॑र्ति। भूम्या॒ असु॒रसृ॑गा॒त्मा क्व᳡ स्वि॒त्को वि॒द्वांस॒मुप॑ गा॒त्प्रष्टु॑मे॒तत् ॥

Who saw the first material form of the universe of flesh and bone being born, which the immaterial progenitor of no flesh and bone bears? What and where was the breath and blood and soul of the earth and the universe? Who would go to the wizard of knowledge to ask all this of the first and last question about the mystery?

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9.9.5

इ॒ह ब्र॑वीतु॒ य ई॑म॒ङ्ग वेदा॒स्य वा॒मस्य॒ निहि॑तं प॒दं वेः। शी॒र्ष्णः क्षी॒रं दु॑ह्रते॒ गावो॑ अस्य व॒व्रिं वसा॑ना उद॒कं प॒दाऽपुः॑ ॥

Dear friend, here may speak to me he that well knows of the power and presence of this glorious Bird ever on the wing and omnipresent, which is concealed in mystery. The holy rays of it from above yield showers of milk and water for life and, covered in brilliant beauty, they drink up the waters as they come and touch the earth with their presence.

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9.9.6

पाकः॑ पृच्छामि॒ मन॒साऽवि॑जानन्दे॒वाना॑मे॒ना निहि॑ता प॒दानि॑। व॒त्से ब॒ष्कयेऽधि॑ स॒प्त तन्तू॒न्वि त॑त्निरे क॒वय॒ ओत॒वा उ॑ ॥

Simple at heart, ignorant yet keen for knowledge, I ask with sincere mind and soul about these seven divine stages of the evolution of nature and life concealed in mystery, the sevenfold warp and woof of which, visionary sages have traced and described in detail for the children of light to see and know and realise.

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9.9.7

अचि॑कित्वांश्चिकि॒तुष॑श्चि॒दत्र॑ क॒वीन्पृ॑च्छामि वि॒द्वनो॒ न वि॒द्वान्। वि यस्त॒स्तम्भ॒ षडि॒मा रजां॑स्य॒जस्य॑ रू॒पे किमपि॑ स्वि॒देक॑म् ॥

Not knowing what I would know here, as a man of knowledge should know, I ask of the men of knowledge and poets of divine vision what that single principle or power could be in the form and nature of the one unborn and eternal Supreme which holds these six higher and lower spheres and atmospheres of the universe.

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9.9.8

मा॒ता पि॒तर॑मृ॒त आ ब॑भाज धी॒त्यग्रे॒ मन॑सा॒ सं हि ज॒ग्मे। सा बी॑भ॒त्सुर्गर्भ॑रसा॒ निवि॑द्धा॒ नम॑स्वन्त॒ इदु॑पवा॒कमी॑युः ॥

The proud and amorous mother Prakrti seeks the father, Supreme Spirit of the universe, and joins him with love and her innate power of motherhood. Then she receives the rain showers of the seeds of life, and the children of nature receive the form and food for life and the Word of knowledge for the mind with reverence and worship.

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9.9.9

यु॒क्ता मा॒तासी॑द्धु॒रि दक्षि॑णाया॒ अति॑ष्ठ॒द्गर्भो॑ वृज॒नीष्व॒न्तः। अमी॑मेद्व॒त्सो अनु॒ गाम॑पश्यद्विश्वरू॒प्यं᳡ त्रि॒षु योज॑नेषु ॥

The mother, earth, is joined to the sun and held in orbit in circumambulation of the sun on its own axis. The productive power and the seed of life stays in the clouds within its atmosphere along with it in its motion in three orbits, i.e., on its own axis, round the sun and in the galaxy, and when it matures it roars and showers, looking at life of various colours and forms like a calf looking at the mother cow.

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9.9.10

ति॒स्रो म॒तॄस्त्रीन्पि॒तॄन्बिभ्र॒देक॑ उ॒र्ध्वस्त॑स्थौ॒ नेमव॑ ग्लापयन्त। म॒न्त्रय॑न्ते दि॒वो अ॒मुष्य॑ पृ॒ष्ठे वि॑श्व॒विदो॒ वाच॒मवि॑श्वविन्नाम् ॥

The One Supreme Lord of the universe, who abides over all, sustains the three mothers, earth, sky and the heavens of light. He also sustains the three fathers, agni, vayu and Aditya, fire, wind the sun. These three couples tire him not, they smear him not. On the heights of that lord Prajapati’s heaven, sages meditate on the voice of omniscience which is not within the reach of all.

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9.9.11

पञ्चा॑रे च॒क्रे प॑रि॒वर्त॑माने॒ यस्मि॑न्नात॒स्थुर्भुव॑नानि॒ विश्वा॑। तस्य॒ नाक्ष॑स्तप्यते॒ भूरि॑भारः स॒नादे॒व न च्छि॑द्यते॒ सना॑भिः ॥

Five are the spokes in the wheel of time-cum- Prakrti, temporal existence of the physical world. (These are five elements of Prakrti: space, energy, heat, water and earth and their changes in time.) This wheel of Prakrti is ever on the move. In that wheel of time and physical change abide all the worlds of the universe. the axis of that wheel carries the immense burden of existence but it never gets heated. With its centre-hold, on this axis it has been going on and on since eternity and it will go on eternally, but it never wears away, it is never broken off. (The axis of the physio-temporal wheel is the constant substratum, original Prakrti, and the centre- hold is the Lord Supreme.)

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9.9.12

पञ्च॑पादं पि॒तरं॒ द्वाद॑शाकृतिं दि॒व आ॑हुः॒ परे॒ अर्धे॑ पुरी॒षिण॑म्। अथे॒मे अ॒न्य उप॑रे विचक्ष॒णे स॒प्तच॑क्रे॒ षड॑र आहु॒रर्पि॑तम् ॥

Father Time, they say has five stages from the moment onward upto Ayana and twelve divisions in the round of the year of time extending over existence in the farther half of the universe beyond the region of light. These others speak of this other half, visible in the light this side above, below the sun, which has six spokes of the seasons in the yearly round and moves in seven rounds of the wheels, wheel within wheel of time.

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9.9.13

द्वाद॑शारं न॒हि तज्जरा॑य॒ वर्व॑र्ति च॒क्रं परि॒ द्यामृ॒तस्य॑। आ पु॒त्रा अ॑ग्ने मिथु॒नासो॒ अत्र॑ स॒प्त श॒तानि॑ विंश॒तिश्च॑ तस्थुः ॥

The twelve-spoke wheel of time in existence that goes round and round the cosmic sun never ages. O Agni, light of humanity, the seven hundred and twenty children of nature, i.e., three hundred and sixty day- night pairs or seven hundred and twenty forms of material composition, remain till the end of chronological time.

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9.9.14

सने॑मि च॒क्रम॒जरं॒ वि वा॑वृत उत्ता॒नायां॒ दश॑ यु॒क्ता व॑हन्ति। सूर्य॑स्य॒ चक्षू॒ रज॑सै॒त्यावृ॑तं॒ यस्मि॑न्नात॒स्थुर्भुव॑नानि॒ विश्वा॑ ॥

Existent with its centre and circumference, the unaging wheel, chariot, of the universe of physio- temporal character goes on and on, round and round. In the expansive evolution of Prakrti, ten motive powers move it on, those ten being the pranic energies. The light of the sun suffused with Rajas, cosmic energy, goes on with the worlds. Indeed, all the worlds of existence abide vested in that light and energy.

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9.9.15

स्त्रियः॑ स॒तीस्ताँ उ॑ मे पुं॒सः आ॑हुः॒ पश्य॑दक्ष॒ण्वान्न वि चे॑तद॒न्धः। क॒विर्यः पु॒त्रः स ई॒मा चि॑केत॒ यस्ता वि॑जा॒नात्स पि॒तुष्पि॒तास॑त् ॥

Women, though they are women, they say as I am told, they are men too for sure. The one that has eyes sees and knows this, but the blind does not see this, nor does he know. The man of poetic vision and wisdom, even though he be a son, not father, knows this well, and one who knows this has an old head on young shoulders.

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9.9.16

सा॑कं॒जानां॑ स॒प्तथ॑माहुरेक॒जं षडिद्य॒मा ऋष॑यो देव॒जा इति॑। तेषा॑मि॒ष्टानि॒ विहि॑तानि धाम॒श स्था॒त्रे रे॑जन्ते॒ विकृ॑तानि रूप॒शः ॥

Seven simultaneously born of one unborn, they call a Septet, that is, seven-in-one and one-in-seven. Six of them are ‘Yamas’, twin movers. They are Rshis, formative evolutioners, born of Devas, light and energy. Their properties and actions according to their place and character are created and ordained, and they, each in its form and character, move around for and in the unmoved mover. (These seven are the seven lokas: Bhu, Bhuva, Sva, Maha, Jana, Tapa, and Satyam. Sometimes the lokas are associated with Rshis, sometimes described as seven senses, and sometimes seven pranic energies. All these refer, in fact point to a theory of correspondencies existing at the physical, mental and spiritual levels, or at the level of matter, energy and thought and spirit. And this is a subject for high research and deep meditation.)

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9.9.17

अ॒वः परे॑ण प॒र ए॒नाव॑रेण प॒दा व॒त्सं बिभ्र॑ती॒ गौरुद॑स्थात्। सा क॒द्रीची॒ कं स्वि॒दर्धं॒ परा॑गा॒त्क्व᳡ स्वित्सूते न॒हि यू॒थे अ॒स्मिन् ॥

Bearing her calf, the moon, the cow, the earth, by her own motion goes down with reference to that farther side, and goes up with reference to this nearer side in relation to the sun and stays up there stabilised in space in its own orbit. In what direction and to which remote region of space does she go beyond the half in the middle? What does she impel and energise and produce and how? Does she receive the consecration of the sun in the midst of a constellation or not?

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9.9.18

अ॒वः परे॑ण पि॒तरं॒ यो अ॑स्य॒ वेदा॒वः परे॑ण प॒र ए॒नाव॑रेण। क॑वी॒यमा॑नः॒ क इ॒ह प्र वो॑चद्दे॒वं मनः॒ कुतो॒ अधि॒ प्रजा॑तम् ॥

Here, who could be the man of poetic vision who would know this lower side of the earth with reference to that other higher side, and that higher side with reference to this lower side, and who further would know the father Sun, lord sustainer of the earth, and could say where from this brilliant and divine Deva- mind is born? (Deva-mind, yaksha-mind, prajnana, cheta, dhrti, universal, memory and vashikarana, all these levels, orders and modes of the mind are described in yajurveda 34, 1-6. Deva mind is the waking-mind which works with the senses, analyses the perceptions and helps the observer to come to conclusion. We may call it the scientific mind. Here, however, Deva mind may be interpreted in this particular, scientific, sense as well as in the comprehensive sense of all these taken together.)

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9.9.19

ये अ॒र्वाञ्च॒स्ताँ उ॑ परा॑च आहु॒र्ये परा॑ञ्च॒स्ताँ उ॑ अ॒र्वाच॑ आहुः। इन्द्र॑श्च॒ या च॒क्रथुः॑ सोम॒ तानि॑ धु॒रा न यु॒क्ता रज॑सो वहन्ति ॥

Whatever objects are near, they say, are far off, and the objects far off, they say, are close at hand. (All objects are on the move, and whether they are far or near is a matter of relativity. It is nothing absolute.) O Soma, lord of creative energy, whatever you and Indra,lord omnipotent of motive energy, have formed, as objects or as clusters of objects such as constellations of stars and galaxies, carry on the worlds of the universe as horses joined to the yoke and the pole draw the chariot for the Master.

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9.9.20

द्वा सु॑प॒र्णा स॒युजा॒ सखा॑या समा॒नं वृ॒क्षं परि॑ षस्वजाते। तयो॑र॒न्यः पिप्प॑लं स्वा॒द्वत्त्यन॑श्नन्न॒न्यो अ॒भि चा॑कशीति ॥

Two birds, of beautiful wings, the individual soul and the Supreme Soul of the universe, both friends and companions, together nest on the same one Tree of existence. Of the two, one, the individual soul, eats the fruit with relish and enjoys as well as suffers the consequences. The other, the Supreme Soul, simply watches comprehensively all round, without eating anything.

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9.9.21

यस्मि॑न्वृ॒क्षे म॒ध्वदः॑ सुप॒र्णा नि॑वि॒शन्ते॒ सुव॑ते॒ चाधि॒ विश्वे॑। तस्य॒ यदा॒हुः पिप्प॑लं स्वा॒द्वग्रे॒ तन्नोन्न॑श॒द्यः पि॒तरं॒ न वेद॑ ॥

To that tree over and above the mortal world whereon the super-souls of beautiful wings of blessed action nestle in a state of consecration and taste the nectar honey of divine joy, whose taste of the fruit the ancients describe as super-sweet, to that tree of immortal taste and bliss they do not attain who do not know the Father.

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9.9.22

यत्रा॑ सुप॒र्णा अ॒मृत॑स्य भ॒क्षमनि॑मेषं वि॒दथा॑भि॒स्वर॑न्ति। ए॒ना विश्व॑स्य॒ भुव॑नस्य गो॒पाः स मा॒ धीरः॒ पाक॒मत्रा वि॑वेश ॥

Where the blessed souls of noble action sing and celebrate their share of immortal joy in holy voice incessantly, therein, I pray, may the eternal constant imperishable Sovereign Ruler, protector and sustainer of the whole universe, initiate, inspire and bless me, the honest soul in preparation for the consecration.

✦ Sukta 10 · 28 verses ✦

9.10.1

यद्गा॑य॒त्रे अधि॑ गाय॒त्रमाहि॑तं॒ त्रैष्टु॑भं वा॒ त्रैष्टु॑भान्नि॒रत॑क्षत। यद्वा॒ जग॒ज्जग॒त्याहि॑तं प॒दं य इत्तद्वि॒दुस्ते अ॑मृत॒त्वमा॑नशुः ॥

Those sages attain to that highest immortal state of imperishable bliss and freedom of Moksha who know and realise that divine power and protective presence which is celebrated in the Gayatri verses through the Gayatri metre. That presence is the Spirit which is distilled into the soul from Trishtup verses of the Veda and from the triple world of earth, middle regions and the heavens through knowledge, action and meditation. That same Spirit energises the Jagati verses of the Veda and vibrates in the moving universe and that alone the moving universe too vibrates in living existence. (That highest state of Being, that Pada, is Aum, as stated in Kathopanishad, 1, 2, 15 and Gita, 8, 11-13.)

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9.10.2

गा॑य॒त्रेण॒ प्रति॑ मिमीते अ॒र्कम॒र्केण॒ साम॒ त्रैष्टु॑भेन वा॒कम्। वा॒केन॑ वा॒कं द्वि॒पदा॒ चतु॑ष्पदा॒क्षरे॑ण मिमते स॒प्त वाणीः॑ ॥

With Gayatri metre, the Divine poet composes the Rks, Rgveda. With Rks, the Samans are composed. With Trishtubh, Vaka, Yajurveda is composed. By Vaka, further Vaka, Atharva-veda, is composed. And with two- pada, four-pada, constituents of the eternal word all the seven forms of metric composition of the Veda are formed. (Vedic language, scientifically, works at different corresponding levels: physical world, knowledge of the world of existence, and the language of knowledge. Here the creation of knowledge and language is described. ‘Gayatra’, for example, means scientific knwoledge (Yajurveda, 12, 4), protector of celebrants (Rgveda, 1, 164, 23), the earth (Kaushitaki Brahmana, 8, 9), agni (Shatapatha, 16, 1, 1, 15) pranic energy (Taittiriya Brahmana (3, 3, 5, 3), and so on. In scientific terms of Veda, Gayatri is Parameshthi Prana, universal energy at the highest level. From universal energy, specific forms of energy are created. One of these specific forms is Rk, rhythmic energy operative in thought and consciousness. When pranic energy passes through a particular physical structure such as a reed or the larynx, sound is produced. When rhythm is added to sound, music is produced. When the segments of sound are related to particular points of the speech mechanism, phonemes, basic units of language, are formed. And when these elements of sound are joined and formed in correspondence with thought and awareness then language is created. When feeling and emotion is added to language anconsciousness are joined to practical situations in the holy business of living, then the Yajus are created as holy formulations of life’s values. And then from thought, songs and practical formulae of holy living, the comprehensive body of Atharvans is created. The classification of Vedic knowledge is thus explained in terms of knowledge (Rgveda), song (Samaveda), Action (Yajurveda), and the comprehensive message of Atharva-veda which is also known as Brahma-veda. In this way, from the elements of divine energy, sound, thought, feeling and emotion specially love and joy, all language and linguistic composition, both divine and human, secular and sacred, are created and composed.d expressed, then song is created and composed. Thus from Rks, thought energies of consciousness composed in language joined to celebrative joy, the Samans are created. When the music of song and joy of For Aum and Gayatri, reference may be made to Mandukya Upanishad and Chhandogya Upanishad, 3, 12.)

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9.10.3

जग॑ता॒ सिन्धुं॑ दि॒व्य᳡स्कभायद्रथंत॒रे सूर्यं॒ पर्य॑पश्यत्। गा॑य॒त्रस्य॑ स॒मिध॑स्ति॒स्र आ॑हु॒स्ततो॑ म॒ह्ना प्र रि॑रिचे महि॒त्वा ॥

The Lord establishes the ocean of energy in the region of light by cosmic dynamics and Jagati hymns of Omnipotence. In the solar regions, over the middle regions of energy and on earth he establishes the sun, generative radiating source of light and energy, by the dynamics of Rathantara Samans. The blazing samits, orders of fire, cosmic energy, they say, are three: the sun in the regions of light, lightning, wind, and electricity in the middle regions, and fire and magnetic energy on the earth. And by His grand and adorable omnipotence, the Lord transcends them all.

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9.10.4

उप॑ ह्वये सु॒दुघां॑ धे॒नुमे॒तां सु॒हस्तो॑ गो॒धुगु॒त दो॑हदेनाम्। श्रेष्ठं॑ स॒वं स॑वि॒ता सा॑विषन्नो॒ऽभी᳡द्धो॑ घ॒र्मस्तदु॒ षु प्र वो॑चत् ॥

I invoke and call upon this generous mother Cow, Mother Nature, Mother Sarasvati of knowledge, the Vedic voice of divinity at the closest—only a perceptive, intelligent and dexterous person can distil the essence and power of her generosity. May Savita, the creator, the sun, the teacher, create the soma of milk, honey and the light of knowledge for us and bless us. Lit up and blazing is the fire in the vedi. The same, the Lord has proclaimed for us.

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9.10.5

हि॑ङ्कृण्व॒ती व॑सु॒पत्नी॒ वसू॑नां व॒त्समि॒च्छन्ती॒ मन॑सा॒भ्यागा॑त्। दु॒हाम॒श्विभ्यां॒ पयो॑ अ॒घ्न्येयं सा व॑र्धतां मह॒ते सौभ॑गाय ॥

Lowing and loving, this holy Cow, this Vedic Voice, this sustainer of breath and supports of life, caressing her children with a heart of tenderness comes to bless us all round. May she, never never to be killed or hurt, distil the milk of life’s energy from the sun and wind and ever grow for the great good fortune and prosperity of life on earth.

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9.10.6

गौर॑मीमेद॒भि व॒त्सं मि॒षन्तं॑ मू॒र्धानं॒ हिङ्ङ॑कृणोन्मात॒वा उ॑। सृक्वा॑णं घ॒र्मम॒भि वा॑वशा॒ना मिमा॑ति मा॒युं पय॑ते॒ पयो॑भिः ॥

The holy Cow goes to the calf winking its eyes in loving expectation, lowing with love, and licks its head with caress. And lowing and loving more and more in response to the yearning affection of the calf, she overflows with the milk of life. (This same is the response of Mother Earth and Mother Sarasvati to her children yearning for love, nourishment and knowledge.)

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9.10.7

अ॒यं स शि॑ङ्क्ते॒ येन॒ गौर॒भीवृ॑ता॒ मिमा॑ति मा॒युं ध्व॒सना॒वधि॑ श्रि॒ता। सा चि॒त्तिभि॒र्नि हि च॒कार॒ मर्त्या॑न्वि॒द्युद्भव॑न्ती॒ प्रति॑ व॒व्रिमौ॑हत ॥

This is that cloud, the thunder voice of Divinity, which roars and by which, covered and surrounded in the vapours, the earth reverberates in response. The earth, with her own acts of kindness and generosity, sustains the mortal children of hers, and her generosity, being in sonance with light and lightning, reveals and realises her own form and character, and recedes into the cloud at the end.

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9.10.8

अ॒नच्छ॑ये तु॒रगा॑तु जी॒वमेज॑द्ध्रु॒वं मध्य॒ आ प॒स्त्या᳡नाम्। जी॒वो मृ॒तस्य॑ चरति स्व॒धाभि॒रम॑र्त्यो॒ मर्त्ये॑ना॒ सयो॑निः ॥

Living and breathing, moving at the speed of infinity yet constant, omnipresent, unmoved, the Spirit of the universe abides eternal, impelling the individual soul to move among the multitude of material forms. And thus the immortal spirit of mortal man moves around in love and company with the mortal forms of material beauty by virtue of its karma and yajnic service.

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9.10.9

वि॒धुं द॑द्रा॒णं स॑लि॒लस्य॑ पृ॒ष्ठे युवा॑नं॒ सन्तं॑ पलि॒तो ज॑गार। दे॒वस्य॑ पश्य॒ काव्यं॑ महि॒त्वाद्य म॒मार॒ स ह्यः समा॑न ॥

Old age consumes even the youthful man of versatile action whom many fear to face, and flee in battle. Look at the inscrutable power of the Lord Divine by whose law of mutability the man alive yesterday is dead today, and the man who died yesterday is living today.

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9.10.10

य ईं॑ च॒कार॒ न सो अ॒स्य वे॑द॒ य ईं॑ द॒दर्श॒ हिरु॒गिन्नु तस्मा॑त्। स मा॒तुर्योना॒ परि॑वीतो अ॒न्तर्ब॑हुप्र॒जा निरृ॑ति॒रा वि॑वेश ॥

The One that creates this universe, the other, the ordinary individual soul, knows not of. The man that sees the creator of the universe is off from the process of mortality. But the other that knows not, goes off from the world, and, enveloped in the mother’s womb, covered in the folds of materiality within, is born and enters the world of mortality for ages birth after birth.

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9.10.11

अप॑श्यं गो॒पाम॑नि॒पद्य॑मान॒मा च॒ परा॑ च प॒थिभि॒श्चर॑न्तम्। स स॒ध्रीचीः॒ स विषू॑ची॒र्वसा॑न॒ आ व॑रीवर्ति॒ भुव॑नेष्व॒न्तः ॥

I have seen and realised that universal protector of the world of nature and of the mother powers of life who, ever infallible and immaculate, is immanent and active over the nearest paths of existence and, pervading the centrifugal and centripetal forces of Prakrti, eternally rolls around in the worlds of the universe. (Note: This mantra can be interpreted with reference to the individual soul which is infallible and immaculate in the essence but not so in the existential state.)

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9.10.12

द्यौर्नः॑ पि॒ता ज॑नि॒ता नाभि॒रत्र॒ बन्धु॑र्नो मा॒ता पृ॑थि॒वी म॒हीयम्। उ॑त्ता॒नयो॑श्च॒म्वो॒र्योनि॑र॒न्तरत्रा॑ पि॒ता दु॑हि॒तुर्गर्भ॒माधा॑त् ॥

The heaven above is our father and progenitor, our centre-hold, our haven and home here, our brother support to stand by. And this great earth, this nature, is our mother. Into the womb of these two great expansive creative powers, the middle region between heaven and earth, the father places the seeds of life through rain on the planet earth.

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9.10.13

पृ॒च्छामि॑ त्वा॒ पर॒मन्तं॑ पृथि॒व्याः पृ॒च्छामि॒ वृष्णो॒ अश्व॑स्य॒ रेतः॑। पृ॒च्छामि॒ विश्व॑स्य॒ भुव॑नस्य॒ नाभिं॑ पृ॒च्छामि॑ वा॒चः प॑र॒मं व्यो᳡म ॥

What is the highest ultimate end of the earth? I ask you. Where is the centre and centre-hold of the earth? I ask you. What is the life seed of the mighty generative force of Prajapati Ishvara? I ask. What is the ultimate source and origin from where the first boom of the Word arises? I ask you.

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9.10.14

इ॒यं वेदिः॒ परो॒ अन्तः॑ पृथि॒व्या अ॒यं सोमो॒ वृष्णो॒ अश्व॑स्य॒ रेतः॑। अ॒यं य॒ज्ञो विश्व॑स्य॒ भुव॑नस्य॒ नाभि॑र्ब्र॒ह्मायं वा॒चः प॑र॒मं व्यो᳡म ॥

This vedi, yajnic creativity and productivity of the earth, is the ultimate end and symbol of the earth. The vitality of the sun and the shower of Soma is the life seed of the infinitely generous creator. This yajna, meeting of solar vitality and earthly productivity, is the centre hold of the world. And this Brahma, immanent divine consciousness of the Lord, is the ultimate home of the Word whence it incarnates in the world as Veda.

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9.10.15

न वि जा॑नामि॒ यदि॑वे॒दमस्मि॑ नि॒ण्यः संन॑द्धो॒ मन॑सा चरामि। य॒दा माग॑न्प्रथम॒जा ऋ॒तस्यादिद्वा॒चो अ॑श्नुवे भा॒गम॒स्याः ॥

I do not know for sure what I am like or what this world is. Self-imposed, self-bound, I move around limited by mind and understanding. But when the first evolutes of Rtam, cosmic law and knowledge, and the revelations of this divine Word of truth bless me then I would realise my share of the knowledge of the reality of existence as it is.

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9.10.16

अपा॒ङ्प्राङे॑ति स्व॒धया॑ गृभी॒तोऽम॑र्त्यो॒ मर्त्ये॑ना॒ सयो॑निः। ता शश्व॑न्ता विषू॒चीना॑ वि॒यन्ता॒ न्य१॒॑न्यं चि॒क्युर्न नि चि॑क्युर॒न्यम् ॥

The immortal soul, caught up in its own potential, goes back and forth coexistent with the mortal body. Both body and soul are eternal and eternally together, the body as Prakrti in the essence, and the soul as spirit. Both are different and going apart. Those who know, know one and the other, some know one but not the other, and those who do not know know neither.

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9.10.17

स॒प्तार्ध॑ग॒र्भा भुव॑नस्य॒ रेतो॒ विष्णो॑स्तिष्ठन्ति प्र॒दिशा॒ विध॑र्मणि। ते धी॒तिभि॒र्मन॑सा॒ ते वि॑प॒श्चितः॑ परि॒भुवः॒ परि॑ भवन्ति वि॒श्वतः॑ ॥

Seven evolutes of Prakrti, i.e., five elements and mind and senses (which evolve from Ahankara and Mahat-tattva) represent half of the divine process of creation, the other half being the creative seed or thought-sankalpa of Vishnu, Parameshthi Prajapati. By the will of Vishnu they bide by their functions and abide in the time-space continuum with their powers and properties, and they comprehend and rule the entire worlds of existence by the immanent will of the omniscient, omnipresent and omnipotent Vishnu.

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9.10.18

ऋ॒चो अ॒क्षरे॑ पर॒मे व्यो᳡म॒न्यस्मि॑न्दे॒वा अधि॒ विश्वे॑ निषे॒दुः। यस्तन्न वेद॒ किमृ॒चा क॑रिष्यति॒ य इत्तद्वि॒दुस्ते॑ अ॒मी समा॑सते ॥

The Rks, Vedas, exist in the omniscient Supreme Spirit of existence, infinite and imperishable as the eternal and ultimate Space-time continuum. In That all the divine powers of creation and existence subsist. If one does not know that what would he or she achieve by mere words of the Rks? Those who know and realise That, reside with That.

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9.10.19

ऋ॒चः प॒दं मात्र॑या क॒ल्पय॑न्तोऽर्ध॒र्चेन॑ चाक्लृपु॒र्विश्व॒मेज॑त्। त्रि॒पाद्ब्रह्म॑ पुरु॒रूपं॒ वि त॑ष्ठे॒ तेन॑ जीवन्ति प्र॒दिश॒श्चत॑स्रः ॥

Deconstructing, reconstructing and realising the reality content, ‘artha’ (Patanjali’s yoga sutras, 3, 17), of the Rks, which is Aum, stage by stage through A, U, and M (Mandukyopanishad, 9-11), the sages simulate and recreate for themselves the active presence of Brahma by analytical study of the Rks and experience the three-stage Brahma of universal nature immanent in the threefold world of Sattva, Rajas and Tamas, over earth, firmament and the heavens, by which they know that all the four quarters of space vibrate with life. (Refer also to Shvetashvatara Upanishad, 1, 3 how the sages come to realise the immanent presence of Brahma vibrating in the world of Prakrti.)

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9.10.20

सू॑यव॒साद्भग॑वती॒ हि भू॒या अधा॑ व॒यं भग॑वन्तः स्याम। अ॒द्धि तृण॑मघ्न्ये विश्व॒दानीं॒ पिब॑ शु॒द्धमु॑द॒कमा॒चर॑न्ती ॥

Adorable Voice of knowledge, vision and wisdom, be great and illustrious with holy food for mind and soul and then, we pray, we too may have the honour and prosperity of knowledge and well being. Holy and inviolable as mother cow living on pure food and drinking pure water, and conducting yourself always with kindness and grace, bless us with the generous gift of knowledge and the joy of life.

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9.10.21

गौरिन्मि॑माय सलि॒लानि॒ तक्ष॑ती॒ एक॑पदी द्वि॒पदी॒ सा चतु॑ष्पदी। अ॒ष्टाप॑दी॒ नव॑पदी बभू॒वुषी॑ स॒हस्रा॑क्षरा॒ भुव॑नस्य प॒ङ्क्तिस्तस्याः॑ समु॒द्रा अधि॒ वि क्ष॑रन्ति ॥

The Voice of Veda, knowledge and enlighte- nment, in spotless white light of the Word in the highest heaven of eternal omniscience, ever keen to reveal and grow, speaks loud and bold, stirring the stillness of space in waves of consciousness in the universal mind and in the pools of the seer’s mind, and thus reveals the Word in forms and structures for humanity: One Veda as the knowledge, two Vedas as knowledge and action, three Vedas as knowledge, action and prayer, four Vedas as one compendium of discrete forms, eightfold knowledge of four Vedas and four Upa-Vedas of practical knowledge such as health science (Ayurveda), military science (Dhanurveda), etc., and nine stage knowledge, the nineth being grammar, phonetics, etc. Indeed, this is knowledge contained in countless thousand variations of the One imperishable Word AUM. This is the expansive evolution of the universe of one Prakrti and of the one Word, and from that One, flow out the oceanic streams of nature and the Word.

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9.10.22

कृ॒ष्णं नि॒यानं॒ हर॑यः सुप॒र्णा अ॒पो वसा॑ना॒ दिव॒मुत्प॑तन्ति। तं आव॑वृत्र॒न्त्सद॑नादृ॒तस्यादिद्घृ॒तेन॑ पृथि॒वीं व्यू᳡दुः ॥

Bright and beautiful rays of the sun, wearing vestments of vapour rise to the sun which holds the earth and its atmosphere. They turn round and down from the regions of water and flood the earth with showers of rain.

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9.10.23

अ॒पादे॑ति प्रथ॒मा प॒द्वती॑नां॒ कस्तद्वां॑ मित्रावरु॒णा चि॑केत। गर्भो॑ भा॒रं भ॑र॒त्या चि॑दस्या ऋ॒तं पिप॑र्त्यनृ॑तं॒ नि पा॑ति ॥

Just as the dawn arises all at once, not in parts, before active humanity, so does Original Speech arise in creative wholeness without having been analysed into its formal constituents, with the stir of Prakrti by the Divine Will. O Mitra and Varuna, sun and moon, teacher and disciple, which one of you knows of this wonder? And just as the sun itself, which is the embryo of the dawn, bears the burden of the dawn, so does Divine Omniscience, which itself is the content of that silent speech, bear the burden of that speech. And that will, knowledge and speech protects and promotes the truth and knowledge of Rtam, law and evolution of life, and wholly rejects untruth and negation.

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9.10.24

वि॒राड्वाग्वि॒राट्पृ॑थि॒वी वि॒राड॒न्तरि॑क्षं वि॒राट्प्र॒जाप॑तिः। वि॒राण्मृ॒त्युः सा॒ध्याना॑मधिरा॒जो ब॑भूव॒ तस्य॑ भू॒तं भव्यं॒ वशे॒ स मे॑ भू॒तं भव्यं॒ वशे॑ कृणोतु ॥

Virat, the Infinite, through self-will and immanence, in the course of Nature’s evolution, became the Vak, universal speech. Virat is Prthivi, the earth. Virat is Antariksha, the middle region. Virat is Prajapati, universal father and guardian of the world of creation. Virat is death and involution. Virat became the supreme ruler of superior beings and of all that is possible and feasible. All that has been, all that is, and all that shall ever be is under the rule and law of Virat. May Virat give me the knowledge and competence to control my present, past and future.

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9.10.25

श॑क॒मयं॑ धू॒ममा॒राद॑पश्यं विषू॒वता॑ प॒र ए॒नाव॑रेण। उ॒क्षाणं॒ पृश्नि॑मपचन्त वी॒रास्तानि॒ धर्मा॑णि प्रथ॒मान्या॑सन् ॥

I have ‘seen’ that infinite omnipotent Being wrapped in mystery beyond the eye. I have it from far and near, boundless, dynamic, here, there, everywhere, yet far beyond this closest light of mundane reality. That mighty brave generous Spirit, the brave realise to their self-perfection, and what they do and the way they do are the first ordinances of noble living.

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9.10.26

त्रयः॑ के॒शिन॑ ऋतु॒था वि च॑क्षते संवत्स॒रे व॑पत॒ एक॑ एषाम्। विश्व॑म॒न्यो अ॑भि॒चष्टे॒ शची॑भि॒र्ध्राजि॒रेक॑स्य ददृशे॒ न रू॒पम् ॥

Three powers of nature with their distinct identities express themselves and operate according to the cycle of the seasons in the year. One of these, the fire, procreates, i.e., helps in the sowing of the seeds and ripening of the crops. This is the fire-vitality of the earth. Another, the sun, with its actions and operations, illuminates the world. The third is wind and electricity : its force can be perceived but not its form.

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9.10.27

च॒त्वारि॒ वाक्परि॑मिता प॒दानि॒ तानि॑ विदुर्ब्राह्म॒णा ये म॑नी॒षिणः॑। गुहा॒ त्रीणि॒ निहि॑ता॒ नेङ्ग॑यन्ति तु॒रीयं॑ वा॒चो म॑नु॒ष्या᳡ वदन्ति ॥

There are four stages of the evolution of speech which Vak comprehends and which men of thought and higher vision know. Three of them are hidden in the cave, they move not, neither are they analysed. Only the fourth part, ‘turiya’, they speak in ordinary human communication. (Four constituents of the structure of language are: Nama or name-words of things, Akhyata or root words of verbs, Upasarga or affixes, and Nipata or accepted forms. These four, analysed this way, are subjects for the linguists and grammarians, not for the ordinary speaker. For the ordinary speaker, language is speech, just what it is and accepted without the understanding of structure and grammar. For such a person, it is behaviour purely at the social level and means what it does. But at the higher level, language is analysed into four layers of existence and consciousness: Para or language at the transcendental level beyond thought and imagination. It may be regarded as the language correspondence of God’s omniscience. The second is Pashyanti, one step closer to us from Para. It may be understood as the language existing in the unconscious layers of the mind. The third is Madhyama, another step closer to our consciousness. It may be regarded as existing in our sub-conscious mind. And the fourth is Vaikhari, existing at the conscious level of the mind and operative in communication at the social level. This is the fourth part called ‘turiya’ in the mantra. This is analysed into Nama, Akhyata, Upasarga amd Nipata. Yet another way, language may be understood in Vedic terminology: Ila, the language of omniscience, Sarasvati, the language of Veda, and Mahi, spoken language at the level of the earth, nation, region, family and the mother (Rgveda 1, 13, 9).

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9.10.28

इन्द्रं॑ मि॒त्रं वरु॑णम॒ग्निमा॑हु॒रथो॑ दि॒व्यः स सु॑प॒र्णो ग॒रुत्मा॑न्। ए॒कं सद्विप्रा॑ बहु॒धा व॑दन्त्य॒ग्निं य॒मं मा॑तरिश्वानमाहुः ॥

Reality is one, Truth is one, Ishvara, God, is One and only One, not more than One. The noble and the wise speak of it in many ways. They call it Indra, glorious, Mitra, universal friend, Varuna, highest adorable, Agni, light of life, Suparna, supreme beauteous, Garutman, supreme dynamic. They say it is Agni, life and leader of existence, Yama, supreme controller, law and justice, and the judge, and Matarishva, supreme energy of the universe.