10. Kāṇḍa 10 — The mystic body and the Skambha
Sūkta 1 — Krtyadushana Devata, Pratyangirasa Rshi
Atharvaveda 10.1 · 32 mantras
10.1.1
यां कल्पयन्ति वहतौ वधूम् इव विश्वरूपां हस्तकृतां चिकित्सवः ।
साराद् एत्व् अप नुदाम एनाम् ॥
yāṃ kalpayanti vahatau vadhūm iva viśvarūpāṃ hastakṛtāṃ cikitsavaḥ ।
sārād etv apa nudāma enām ॥
Whatever plan or design or fraud or seductive decoy, planners, designers or tacticians have prepared with their own hand and brain, finished in all possible beautiful forms in detail and sent in to us like a bride ready for departure for the bridegroom’s home, we counter and throw it back to the sender. (The evil plan is described like a vishakanya, deadly seductress.)
10.1.2
शीर्षण्वती नस्वती कर्णिणी कृत्याकृता संभृता विश्वरूपा ।
साराद् एत्व् अप नुदाम एनाम् ॥
śīrṣaṇvatī nasvatī karṇiṇī kṛtyākṛtā saṃbhṛtā viśvarūpā ।
sārād etv apa nudāma enām ॥
Perfect in head, nose and ear, i.e., highly intelligent, perceptive, all receptive, made fully self-provided beauty of the world incarnate, this seductive decay we counter and throw off back to the sender.
10.1.3
शूद्रकृता राजकृता स्त्रीकृता ब्रह्मभिः कृता ।
जाया पत्या नुत्तेव कर्तारं बन्ध्व् ऋछतु ॥
śūdrakṛtā rājakṛtā strīkṛtā brahmabhiḥ kṛtā ।
jāyā patyā nutteva kartāraṃ bandhv ṛchatu ॥
Whether she is created and adorned by the meanest of artists or a ruling lord or the cleverest woman or the most ingenious intellectual, she must go back to her creator supporter like a woman rejected by her husband going back to her father or brother.
10.1.4
अनयाहम् ओषध्या सर्वाः कृत्या अदूदुषम् ।
यां क्षेत्रे चक्रुर् यां गोषु यां वा ते पुरुषेषु ॥
anayāham oṣadhyā sarvāḥ kṛtyā adūduṣam ।
yāṃ kṣetre cakrur yāṃ goṣu yāṃ vā te puruṣeṣu ॥
With this antidote I have defiled and rendered ineffective all the evil and poison they have done to pollute your fields or infect your cows and your people.
10.1.5
अघम् अस्त्व् अघकृते शपथः शपथीयते ।
प्रत्यक् प्रतिप्रहिण्मो यथा कृत्याकृतं हनत् ॥
agham astv aghakṛte śapathaḥ śapathīyate ।
pratyak pratiprahiṇmo yathā kṛtyākṛtaṃ hanat ॥
As imprecation returns to the imprecator, let evil too be for the evil doer and sin for the sin perpetrator. So we return the evil to the evil doer so that it may fall upon him.
10.1.6
प्रतीचीन आङ्गिरसो ऽध्यक्षो नः पुरोहितः ।
प्रतीचीः कृत्या आकृत्यामून् कृत्याकृतो जहि ॥
pratīcīna āṅgiraso 'dhyakṣo naḥ purohitaḥ ।
pratīcīḥ kṛtyā ākṛtyāmūn kṛtyākṛto jahi ॥
Our leader and commander, expert in the art and tactics of counter-action, counters the evil attacks of the evil doers. May he destroy those evil doers who have mounted the attack upon us.
10.1.7
यस् त्वोवाच परेहीति प्रतिकूलम् उदाय्यम् ।
तं कृत्ये ऽभिनिवर्तस्व मास्मान् इछो अनागसः ॥
yas tvovāca parehīti pratikūlam udāyyam ।
taṃ kṛtye 'bhinivartasva māsmān icho anāgasaḥ ॥
O force of attack, whoever stood up against us, fired you and ordered: “Go forward and attack”, go back to the same. Try not to hurt us, we are innocent peace loving people. (This is not a magic mantra of avoiding or facing the enemy attack with mere chant of words. It is the formula of interception of the missile and sending it back upon the enemy just as a grenade-target soldier smartly picks up the unexploded grenade and throws it back upon the enemy.)
10.1.8
यस् ते परूंषि संदधौ रथस्येव र्भुर् धिया ।
तं गछ तत्र ते ऽयनम् अज्ञातस् ते ऽयं जनः ॥
yas te parūṃṣi saṃdadhau rathasyeva rbhur dhiyā ।
taṃ gacha tatra te 'yanam ajñātas te 'yaṃ janaḥ ॥
O force of attack, go back to the expert maker who designed you and intelligently put your parts together to structure you. That is your real place. This target people is unknown to you and you are unknown to them. (This mantra may be interpreted as the preliminary response of a peace loving people to an impending danger of attack. If a nation is accepted as a nation of peace, an attack would be an act of
10.1.9
ये त्वा कृत्वालेभिरे विद्वला अभिचारिणः ।
शंभ्व् इदं कृत्यादूषणं प्रतिवर्त्म पुनःसरं तेन त्वा स्नपयामसि ॥
ye tvā kṛtvālebhire vidvalā abhicāriṇaḥ ।
śaṃbhv idaṃ kṛtyādūṣaṇaṃ prativartma punaḥsaraṃ tena tvā snapayāmasi ॥
O violent force, those artful people who created, hold and command you are evil doers, violators of the rule and law of peace. This culture of peace is our force, it turns back the force of violence the way it came. With that we lead you to cleanse yourself of artfulness, evil and violence. (This mantra suggests the resurgence of peace upon the forces of violence and tactical bullying. Secondly, it suggests that if peace fails initially, a peaceful nation should develop weapons like the Varunastra, Sammohanastra and Vayavyastra, as mentioned in ancient literature, which kill not and still turn back the enemy.)
10.1.10
यद् दुर्भगां प्रस्नपितां मृतवत्साम् उपेयिम ।
अपैतु सर्वं मत् पापं द्रविणं मोप तिष्ठतु ॥
yad durbhagāṃ prasnapitāṃ mṛtavatsām upeyima ।
apaitu sarvaṃ mat pāpaṃ draviṇaṃ mopa tiṣṭhatu ॥
If I meet an unfortunate mother after her ritual bath on the death of her son (or husband) in war, I pray may all sin (of death and destruction) be absolved of me and may I have the money and power (to help and sustain the war tom). (These can be interpreted as the words of the ruler and the commander who has fought an inevitable war and realises his duty further to absolve himself of the sin and violence that war is, an evil, necessary or unnecessary. The victor must make amends for the loss the warriors suffer.)
10.1.11
यत् ते पितृभ्यो ददतो यज्ञे वा नाम जगृहुः ।
संदेश्यात् सर्वस्मात् पापाद् इमा मुञ्चन्तु त्वौषधीः ॥
yat te pitṛbhyo dadato yajñe vā nāma jagṛhuḥ ।
saṃdeśyāt sarvasmāt pāpād imā muñcantu tvauṣadhīḥ ॥
If in matters of giving for the service of parents, seniors and ancestors, or in matters of yajnic programmes of creativity, people mention your name with exception and reservation, then may these Oshadhis, men of love and light, absolve you of all that alleged want and sin.
10.1.12
देवैनसात् पित्र्यान् नामग्राहात् संदेश्याद् अभिनिष्कृतात् ।
मुञ्चन्तु त्वा वीरुधो वीर्येण ब्रह्मणा ऋग्भिः पयसा ऋषीणाम् ॥
devainasāt pitryān nāmagrāhāt saṃdeśyād abhiniṣkṛtāt ।
muñcantu tvā vīrudho vīryeṇa brahmaṇā ṛgbhiḥ payasā ṛṣīṇām ॥
May these herbs with their essential properties, and men of love and light with divine wisdom, Vedic hymns, and the life giving nectar of the Rshis’ words absolve you of the want and sin for and against the divinities of nature and humanity, parents, exceptional acts and accusations.
10.1.13
यथा वातश् च्यावयति भूम्या रेणुम् अन्तरिक्षाच् चाभ्रम् ।
एवा मत् सर्वं दुर्भूतं ब्रह्मनुत्तम् अपायति ॥
yathā vātaś cyāvayati bhūmyā reṇum antarikṣāc cābhram ।
evā mat sarvaṃ durbhūtaṃ brahmanuttam apāyati ॥
Just as wind blows away dust from the earth and cloud from the sky, so does all sense of sin and guilt, evil and negativity fall off, driven away by Vedic wisdom and the light of Divinity, ultimate life and power.
10.1.14
अप क्राम नानदती विनद्धा गर्दभीव ।
कर्तॄन् नक्षस्वेतो नुत्ता ब्रह्मणा वीर्यावता ॥
apa krāma nānadatī vinaddhā gardabhīva ।
kartṝn nakṣasveto nuttā brahmaṇā vīryāvatā ॥
O sin and mischief of violence, get off from here like a braying she-donkey released from the bonds and, driven away through the power and force of divine vision and wisdom, go back to your master creators.
10.1.15
अयं पन्थाः कृत्येति त्वा नयामो ऽभिप्रहितां प्रति त्वा प्र हिण्मः ।
तेनाभि याहि भञ्जत्य् अनस्वतीव वाहिनी विश्वरूपा कुरूतिनी ॥
ayaṃ panthāḥ kṛtyeti tvā nayāmo 'bhiprahitāṃ prati tvā pra hiṇmaḥ ।
tenābhi yāhi bhañjaty anasvatīva vāhinī viśvarūpā kurūtinī ॥
O force of evil and violence, this is the path by which we throw you out and send you back from where you were directed against us. Broken and breaking, retreat and return like an army on the march back, with all transports, forms and formations, mounting an attack —now repelled.
10.1.16
पराक् ते ज्योतिर् अपथं ते अर्वाग् अन्यत्रास्मद् अयना कृणुष्व ।
परेणेहि नवतिं नाव्या अति दुर्गाः स्रोत्या मा क्षणिष्ठाः परेहि ॥
parāk te jyotir apathaṃ te arvāg anyatrāsmad ayanā kṛṇuṣva ।
pareṇehi navatiṃ nāvyā ati durgāḥ srotyā mā kṣaṇiṣṭhāḥ parehi ॥
O force of sin and violence, the light for you is on the way back, no way forward, not hitherward. Make way for yourself elsewhere other than us. Go back, go back another way, cross ninety difficult navigable streams, waste not yourself away. Go back. Stay not a moment. Do not destroy anything good and positive.
10.1.17
वात इव वृक्षान् नि मृणीहि पादय मा गाम् अश्वं पुरुषम् उच् छिष एषाम् ।
कर्तॄन् निवृत्येतः कृत्ये ऽप्रजास्त्वाय बोधय ॥
vāta iva vṛkṣān ni mṛṇīhi pādaya mā gām aśvaṃ puruṣam uc chiṣa eṣām ।
kartṝn nivṛtyetaḥ kṛtye 'prajāstvāya bodhaya ॥
O force of violence and evil, go back from here to where you come from, throw down and destroy the perpetrators of evil and violence by themselves as wind breaks down the trees. Spare not their cows, horses and men, and warn them that they will lose even their progeny for generations to come.
10.1.18
यां ते बर्हिषि यां श्मशाने क्षेत्रे कृत्यां वलगं वा निचख्नुः ।
अग्नौ वा त्वा गार्हपत्ये ऽभिचेरुः पाकं सन्तं धीरतरा अनागसम् ॥
yāṃ te barhiṣi yāṃ śmaśāne kṣetre kṛtyāṃ valagaṃ vā nicakhnuḥ ।
agnau vā tvā gārhapatye 'bhiceruḥ pākaṃ santaṃ dhīratarā anāgasam ॥
Whatever evil, mischief or sabotage the clever people have done or hidden in your waters, cremation ground or fields or in your home stead, in the fire or in the yajnic hall towards you, even though you are pure and sinless, we counter and throw out even if they are stronger some way.
10.1.19
उपाहृतम् अनुबुद्धं निखातं वैरं त्सार्य् अन्व् अविदाम कर्त्रम् ।
तद् एतु यत आभृतं तत्राश्व इव वि वर्ततां हन्तु कृत्याकृतः प्रजाम् ॥
upāhṛtam anubuddhaṃ nikhātaṃ vairaṃ tsāry anv avidāma kartram ।
tad etu yata ābhṛtaṃ tatrāśva iva vi vartatāṃ hantu kṛtyākṛtaḥ prajām ॥
Brought in, presented, confirmed, the deadly enemy, we have come to know as a camouflaged mischief and evil which is destructive. Let it go back from where it was brought, return there fast as a horse and destroy all the creations and products of the evil doers.
10.1.20
स्वायसा असयः सन्ति नो गृहे विद्मा ते कृत्ये यतिधा परूंषि ।
उत् तिष्ठैव परेहीतो ऽज्ञाते किम् इहेछसि ॥
svāyasā asayaḥ santi no gṛhe vidmā te kṛtye yatidhā parūṃṣi ।
ut tiṣṭhaiva parehīto 'jñāte kim ihechasi ॥
O mischief, evil doer, there are swords of steel in our house. We also know how far the various stages of your infrastructure can go and achieve. Better get up and go back before your design is discovered. What do you wish to achieve here?
10.1.21
ग्रीवास् ते कृत्ये पादौ चापि कर्त्स्यामि निर् द्रव ।
इन्द्राग्नी अस्मान् रक्षतां यौ प्रजानां प्रजावती ॥
grīvās te kṛtye pādau cāpi kartsyāmi nir drava ।
indrāgnī asmān rakṣatāṃ yau prajānāṃ prajāvatī ॥
O mischief, evil and sabotage, better be off at once. I will cut off your head and your feet too. Indragni, commander and ruler with fire power and electric forces, are our protectors and defenders of the people, they protect us.
10.1.22
सोमो राजाधिपा मृडिता च भूतस्य नः पतयो मृडयन्तु ॥
somo rājādhipā mṛḍitā ca bhūtasya naḥ patayo mṛḍayantu ॥
May the ruler, blissful as moon and inspiring as soma, give us peace and security. Let the masters of the physical elements, science and technology of power and energy afford us peace and protection.
10.1.23
भवाशर्वाव् अस्यतां पापकृते कृत्याकृते ।
दुष्कृते विद्युतं देवहेतिम् ॥
bhavāśarvāv asyatāṃ pāpakṛte kṛtyākṛte ।
duṣkṛte vidyutaṃ devahetim ॥
May Bhava and Sharva, ruling powers of peace and progress, and destroyers of evil, injustice and mischief, focus their divine powers of peace, protection and justice upon the people, and strike their lazer beams of punishment upon evil doers, mischief makers and
10.1.24
यद्य् एयथ द्विपदी चतुष्पदी कृत्याकृता संभृता विश्वरूपा ।
सेतो ऽष्टापदी भूत्वा पुनः परेहि दुछुने ॥
yady eyatha dvipadī catuṣpadī kṛtyākṛtā saṃbhṛtā viśvarūpā ।
seto 'ṣṭāpadī bhūtvā punaḥ parehi duchune ॥
O two-wing, four-wing force of evil, mischief and negativity and calamitous versatility created and fully equipped by evil, if you came here at double or four-fold speed of the ordinary, now then rise to eightfold speed of the ordinary and go away far from here.
10.1.25
अभ्यक्ताक्ता स्वरंकृता सर्वं भरन्ती दुरितं परेहि ।
जानीहि कृत्ये कर्तारं दुहितेव पितरं स्वम् ॥
abhyaktāktā svaraṃkṛtā sarvaṃ bharantī duritaṃ parehi ।
jānīhi kṛtye kartāraṃ duhiteva pitaraṃ svam ॥
O spirit of evil and mischief, adorned, anointed and beautifully prepared for departure, bearing all evil and mischief as your baggage, go far away, know and remember your creator, and go to him as a daughter to your own father.
10.1.26
परेहि कृत्ये मा तिष्ठो विद्धस्येव पदं नय ।
मृगः स मृगयुस् त्वं न त्वा निकर्तुम् अर्हति ॥
parehi kṛtye mā tiṣṭho viddhasyeva padaṃ naya ।
mṛgaḥ sa mṛgayus tvaṃ na tvā nikartum arhati ॥
O force and mishief of violence and evil, shoot off, tarry not a moment, follow your own footsteps you came by as a hunter follows the foot-marks of the hunted deer and reach your place of origin. Now you are the hunter and he, your creator, is the target deer. Now you destroy him, he cannot destroy you.
10.1.27
उत हन्ति पूर्वासिनं प्रत्यादायापर इष्वा ।
उत पूर्वस्य निघ्नतो नि हन्त्य् अपरः प्रति ॥
uta hanti pūrvāsinaṃ pratyādāyāpara iṣvā ।
uta pūrvasya nighnato ni hanty aparaḥ prati ॥
One who first aims to shoot, the other, pre-empts and shoots down with the arrow. One who has first shot to kill, the other pre-empts and, in response, shoots and kills.
10.1.28
एतद् धि शृणु मे वचो ऽथेहि यत एयथ ।
यस् त्वा चकार तं प्रति ॥
etad dhi śṛṇu me vaco 'thehi yata eyatha ।
yas tvā cakāra taṃ prati ॥
O sin and violence in intention and action, better listen to this word of mine and go, go off from here to where you come from. Go to him that conceived, created and sent you hither.
10.1.29
अनागोहत्या वै भीमा कृत्ये मा नो गाम् अश्वं पुरुषं वधीः ।
यत्रयत्रासि निहिता ततस् त्वोत् थापयामसि पर्णाल् लघीयसी भव ॥
anāgohatyā vai bhīmā kṛtye mā no gām aśvaṃ puruṣaṃ vadhīḥ ।
yatrayatrāsi nihitā tatas tvot thāpayāmasi parṇāl laghīyasī bhava ॥
Murder of the innocents is heinous, O force of sin, evil and mischief. Do not hit, do not kill our cow, horse or person. Wherever you be, covert in our midst, we discover and dislodge you from there. Be lighter than a dead leaf and fly away.
10.1.30
यदि स्थ तमसावृता जालेनभिहिता इव ।
सर्वाः संलुप्येतः कृत्याः पुनः कर्त्रे प्र हिण्मसि ॥
yadi stha tamasāvṛtā jālenabhihitā iva ।
sarvāḥ saṃlupyetaḥ kṛtyāḥ punaḥ kartre pra hiṇmasi ॥
Even if you stay and persist, covered in darkness, confusion or sheer ignorance, you are like a bird caught up in the net, since, having seized, exposed and disarmed all evils and mischiefs, we shoot them off back to the source creator.
10.1.31
कृत्याकृतो वलगिनो ऽभिनिष्कारिणः प्रजाम् ।
मृणीहि कृत्ये मोच् छिषो ऽमून् कृत्याकृतो जहि ॥
kṛtyākṛto valagino 'bhiniṣkāriṇaḥ prajām ।
mṛṇīhi kṛtye moc chiṣo 'mūn kṛtyākṛto jahi ॥
O force of action set against evil, sabotage and mischief, overt or covert, rise and destroy all supports and creations of the camouflaged evil doers and their designs acting for the forces of destruction and negativity. Spare them not, throw off and destroy all the evil doers. (This force of action could be the same original evil force converted and redirected to destroy its own creators, or a force newly raised by the Defence to fight against evil and violence and its creator.)
10.1.32
यथा सूर्यो मुच्यते तमसस् परि रात्रिं जहात्य् उषसश्च केतून् ।
एवाहं सर्वं दुर्भूतं कर्त्रं कृत्याकृता कृतं हस्तीव रजो दुरितं जहामि ॥
yathā sūryo mucyate tamasas pari rātriṃ jahāty uṣasaśca ketūn ।
evāhaṃ sarvaṃ durbhūtaṃ kartraṃ kṛtyākṛtā kṛtaṃ hastīva rajo duritaṃ jahāmi ॥
As the sun rises free from darkness and surpasses the night and lights of the dawn, so do I overcome and destroy all evils, action and acts of the perpetrators of evil and shake off all sin and calamity like an elephant shaking off dust.
Sūkta 2 — Purusha, Brahma Prakashanam Devata, Narayana Rshi
Atharvaveda 10.2 · 33 mantras
10.2.1
केन पार्ष्णी आभृते पूरुषस्य केन मांसं संभृतं केन गुल्फौ ।
केनाङ्गुलीः पेशनीः केन खानि केनोच्छ्लङ्खौ मध्यतः कः प्रतिष्ठाम् ॥
kena pārṣṇī ābhṛte pūruṣasya kena māṃsaṃ saṃbhṛtaṃ kena gulphau ।
kenāṅgulīḥ peśanīḥ kena khāni kenocchlaṅkhau madhyataḥ kaḥ pratiṣṭhām ॥
Who designed, shaped, finished and juxtaposed the heels of man (i.e., the human being)? Who formed the flesh? Who the ankles? By whom were the beautiful nimble fingers formed? By whom the soles of feet? And who brought about the balance at the centre of gravity?
10.2.2
कस्मान् नु गुल्फाव् अधराव् अकृण्वन्न् अष्ठीवन्ताव् उत्तरौ पुरुषस्य ।
जङ्घे निरृत्य न्य् अदधुः क्व स्विज् जानुनोः संधी क उ तच् चिकेत ॥
kasmān nu gulphāv adharāv akṛṇvann aṣṭhīvantāv uttarau puruṣasya ।
jaṅghe nirṛtya ny adadhuḥ kva svij jānunoḥ saṃdhī ka u tac ciketa ॥
From what and for what reason did the makers form the lower ankles and upper knees of man? Whence, why and where did they design and form the two thighs and the joints of knees separately and together in balance? Who thought and designed that?
10.2.3
चतुष्टयं युजते संहितान्तं जानुभ्याम् ऊर्ध्वं शिथिरं कबन्धम् ।
श्रोणी यद् ऊरू क उ तज् जजान याभ्यां कुसिन्धं सुदृढं बभूव ॥
catuṣṭayaṃ yujate saṃhitāntaṃ jānubhyām ūrdhvaṃ śithiraṃ kabandham ।
śroṇī yad ūrū ka u taj jajāna yābhyāṃ kusindhaṃ sudṛḍhaṃ babhūva ॥
The four, two knees and two thighs, at the end of the joint above the thighs are joined to the four-part flexible trunk of the body. Who created the hips and the thighs with which the trunk is joined as it is so strong?
10.2.4
कति देवाः कतमे त आसन् य उरो ग्रीवाश् चिक्युः पुरुषस्य ।
कति स्तनौ व्य् अदधुः कः कफोदौ कति स्कन्धान् कति पृष्टीर् अचिन्वन् ॥
kati devāḥ katame ta āsan ya uro grīvāś cikyuḥ puruṣasya ।
kati stanau vy adadhuḥ kaḥ kaphodau kati skandhān kati pṛṣṭīr acinvan ॥
How many and which ones are those divinities that structured and shaped man’s chest and neck? How many of them formed and fixed the breasts? Who the two elbows, how many the shoulders, and how many structured and formed the ribs?
10.2.5
को अस्य बाहू सम् अभरद् वीर्यां करवाद् इति ।
अंसौ को अस्य तद् देवः कुसिन्धे अध्य् आ दधौ ॥
ko asya bāhū sam abharad vīryāṃ karavād iti ।
aṃsau ko asya tad devaḥ kusindhe adhy ā dadhau ॥
Who collected the materials and formed the two arms of this man so that he could do heroic deeds? And which divinity was that who fixed the two shoulders on his body?
10.2.6
कः सप्त खानि वि ततर्द शीर्षणि कर्णाव् इमौ नासिके चक्षणी मुखम् ।
येषां पुरुत्रा विजयस्य मह्ननि चतुष्पादो द्विपदो यन्ति यामम् ॥
kaḥ sapta khāni vi tatarda śīrṣaṇi karṇāv imau nāsike cakṣaṇī mukham ।
yeṣāṃ purutrā vijayasya mahnani catuṣpādo dvipado yanti yāmam ॥
Who broke open the seven apertures of senses in his head: these two ears, two nostrils, two eyes and one mouth, by virtue of whose great power and faculty men as well as animals go their own ways in their daily Answer to questions from mantras 1 to 6: Kah, the Lord Supreme. In fact, the answer is inbuilt in each mantra itself. Reason? ‘Kah’ means both ‘who’ and ‘Lord Supreme’.
10.2.7
हन्वोर् हि जिह्वाम् अदधात् पुरूचीम् अधा महीम् अधि शिश्राय वाचम् ।
स आ वरीवर्ति भुवनेष्व् अन्तर् अपो वसानः क उ तच् चिकेत ॥
hanvor hi jihvām adadhāt purūcīm adhā mahīm adhi śiśrāya vācam ।
sa ā varīvarti bhuvaneṣv antar apo vasānaḥ ka u tac ciketa ॥
Who placed the versatile tongue in the midst of two jaws and then vested the great speech thereon? Wearing the vestments of Prakrti, He pervades and rolls around in the worlds of existence. Who knows that?
10.2.8
मस्तिष्कम् अस्य यतमो ललातं ककाटिकां प्रथमो यः कपालम् ।
चित्वा चित्यं हन्वोः पूरुषस्य दिवं रुरोह कतमः स देवः ॥
mastiṣkam asya yatamo lalātaṃ kakāṭikāṃ prathamo yaḥ kapālam ।
citvā cityaṃ hanvoḥ pūruṣasya divaṃ ruroha katamaḥ sa devaḥ ॥
Who is that Deva, divine power and presence, first among all, which, having collected all that was to be collected, this man’s brain, forehead, back-head and skull, supported and placed all together in proper order on the two jaws and rose up to the high heavens of light,
10.2.9
प्रियाप्रियाणि बहुला स्वप्नं संबाधतन्द्यः ।
आनन्दान् उग्रो नन्दांश् च कस्माद् वहति पूरुषः ॥
priyāpriyāṇi bahulā svapnaṃ saṃbādhatandyaḥ ।
ānandān ugro nandāṃś ca kasmād vahati pūruṣaḥ ॥
Whence, from whom, the many things pleasant and unpleasant, sleep and dream, oppression, depression and weariness, pleasures and joys, which the brilliant humanity bears as a burden, the bitter-sweet of life?
10.2.10
आर्तिर् अवर्तिर् निरृतिः कुतो नु पुरुषे ऽमतिः ।
राद्धिः समृद्धिर् अव्यृद्धिर् मतिर् उदितयः कुतः ॥
ārtir avartir nirṛtiḥ kuto nu puruṣe 'matiḥ ।
rāddhiḥ samṛddhir avyṛddhir matir uditayaḥ kutaḥ ॥
Whence, for what reason in man, pain, poverty, calamity, stupidity? Whence and for what reason, accomplishment and achievement, prosperity, struggle and success against adversity, intelligence and wisdom, rise and progress?
10.2.11
को अस्मिन्न् आपो व्य् अदधात् विषूवृतः पुरूवृतः सिन्धुसृत्याय जाताः ।
तीव्रा अरुणा लोहिनीस् ताम्रधूम्रा ऊर्ध्वा अवाचीः पुरुषे तिरश्चीः ॥
ko asminn āpo vy adadhāt viṣūvṛtaḥ purūvṛtaḥ sindhusṛtyāya jātāḥ ।
tīvrā aruṇā lohinīs tāmradhūmrā ūrdhvā avācīḥ puruṣe tiraścīḥ ॥
Who created and placed in humanity the waters, blood and other liquids, produced within, flowing and circulating in streams all round in abundance, intense, ruddy, dark red, copper red, turbid, upwards, downwards, transverse, in a circuit?
10.2.12
को अस्मिन् रूपम् अदधात् को मह्मानं च नाम च ।
गातुं को अस्मिन् कः केतुं कश् चरित्रानि पुरुषे ॥
ko asmin rūpam adadhāt ko mahmānaṃ ca nāma ca ।
gātuṃ ko asmin kaḥ ketuṃ kaś caritrāni puruṣe ॥
Who vested in this human being form, name, fame, motion and progress? Who in-vested eminence and identity, and all the varieties of character, action and behaviour in man?
10.2.13
को अस्मिन् प्राणं अवयत् को अपानं व्यानम् उ ।
समानम् अस्मिन् को देवो ऽधि शिश्राय पुरुषे ॥
ko asmin prāṇaṃ avayat ko apānaṃ vyānam u ।
samānam asmin ko devo 'dhi śiśrāya puruṣe ॥
Who spins and weaves the warp and woof of prana and apana energies of breath in circulation in the human body system? Who interweaves the vyana energy all over the system and establishes the samana vitality to maintain the systemic metabolism in man? Who is that Divinity?
10.2.14
को अस्मिन् यज्ञम् अदधाद् एको देवो ऽधि पुरुषे ।
को अस्मिन्त् सत्यं को ऽनृतं कुतो मृत्युः कुतो ऽमृतम् ॥
ko asmin yajñam adadhād eko devo 'dhi puruṣe ।
ko asmint satyaṃ ko 'nṛtaṃ kuto mṛtyuḥ kuto 'mṛtam ॥
Who is the one divine that vests the spirit of yajna and self-sacrifice in man? Who vests truth, and
10.2.15
को अस्मै वासः पर्य् अदधात् को अस्यायुर् अकल्पयत् ।
बलं को अस्मै प्रायछत् को अस्याकल्पयज् जवम् ॥
ko asmai vāsaḥ pary adadhāt ko asyāyur akalpayat ।
balaṃ ko asmai prāyachat ko asyākalpayaj javam ॥
Who brought in and gave man the vestment of body? Who fashions his health and life span? Who gives him strength and courage? Who creates and gives him impulse and enthusiasm for speed and progress? The answer to mantras 7 to 15: The Lord Supreme, Kah.
10.2.16
केनापो अन्व् अतनुत केनाहर् अकरोद् रुचे ।
उषसं केनान्व् ऐन्द्ध केन सायंभवं ददे ॥
kenāpo anv atanuta kenāhar akarod ruce ।
uṣasaṃ kenānv ainddha kena sāyaṃbhavaṃ dade ॥
By whom were the oceans of water created and expanded? Who created the day for light? By whom was the dawn lighted? By whom the fact of evening was created? Answer: Kah.
10.2.17
को अस्मिन् रेतो न्य् अदधात् तन्तुर् आ तायताम् इति ।
मेधां को अस्मिन्न् अध्य् औहत् को बाणं को नृतो दधौ ॥
ko asmin reto ny adadhāt tantur ā tāyatām iti ।
medhāṃ ko asminn adhy auhat ko bāṇaṃ ko nṛto dadhau ॥
Who created and vested in man, in fact in this entire cosmos, the seed-vitality of life so that the threadline of life be continued? Who brought and vested intelligence into man? Who vested speech, who gave the faculty to move and dance in ecstasy? Answer: Kah.
10.2.18
केनेमां भूमिम् और्णोत् केन पर्य् अभवद् दिवम् ।
केनाभि मह्ना पर्वतान् केन कर्माणि पुरुषः ॥
kenemāṃ bhūmim aurṇot kena pary abhavad divam ।
kenābhi mahnā parvatān kena karmāṇi puruṣaḥ ॥
Who covered this earth with atmosphere and greenery? Who vests and covers the heaven of light? By which power and grandeur does the Supreme Purusha vest the clouds and mountains with glory? How does the Purusha initiate and order the acts of existence such as creation, evolution and involution?
10.2.19
केन पर्जन्यम् अन्व् एति केन सोमं विचक्षणम् ।
केन यज्ञम् च श्रद्धां च केनास्मिन् निहितं मनः ॥
kena parjanyam anv eti kena somaṃ vicakṣaṇam ।
kena yajñam ca śraddhāṃ ca kenāsmin nihitaṃ manaḥ ॥
By which mysterious power does the Purusha pervade the cloud? By which does he illuminate the bright moon? By which power and presence does he bless and energise the yajna, faith in truth, life and divinity, and by which secret power does he enliven the mind so deep from conscious surface to the bottomless
10.2.20
केन श्रोत्रियम् आप्नोति केनेमं परमेष्ठिनम् ।
केनेमम् अग्निं पूरुषः केन संवत्सरं ममे ॥
kena śrotriyam āpnoti kenemaṃ parameṣṭhinam ।
kenemam agniṃ pūruṣaḥ kena saṃvatsaraṃ mame ॥
By what reason does Purusha bless the man dedicated to Shruti, Veda? For what reason does he bless the man dedicated to the Supreme transcendent? For what reason does he light this fire? By what does he form and comprehend the cosmic time span?
10.2.21
ब्रह्म श्रोत्रियम् आप्नोति ब्रह्मेमं परमेष्ठिनम् ।
ब्रह्मेमम् अग्निं पूरुषो ब्रह्म संवत्सरं ममे ॥
brahma śrotriyam āpnoti brahmemaṃ parameṣṭhinam ।
brahmemam agniṃ pūruṣo brahma saṃvatsaraṃ mame ॥
Brahma blesses the man of the Veda for his knowledge and vision. Brahma blesses this man of supreme Divinity for his faith and communion. The Supreme Purusha lights this fire for the purpose of yajna. And Brahma forms and comprehends cosmic time by immanence and transcendence.
10.2.22
केन देवां अनु क्षियति केन दैवजनीर् विशः ।
केनेदम् अन्यन् नक्षत्रं केन सत् क्षत्रम् उच्यते ॥
kena devāṃ anu kṣiyati kena daivajanīr viśaḥ ।
kenedam anyan nakṣatraṃ kena sat kṣatram ucyate ॥
By which mystery does the Purusha pervade the divine powers of existence? By which mystery, the people, children of divinity? Whereby is the Order called real, and this other, no-order?
10.2.23
ब्रह्म देवां अनु क्षियति ब्रह्म दैवजनीर् विशः ।
ब्रह्मेदम् अन्यन् नक्षत्रं ब्रह्म सत् क्षत्रम् उच्यते ॥
brahma devāṃ anu kṣiyati brahma daivajanīr viśaḥ ।
brahmedam anyan nakṣatraṃ brahma sat kṣatram ucyate ॥
Purusha blesses the divine hearts of humaity and divine powers of nature with its immanence and knowledge. Purusha blesses the children of divinity by virtue of faith and immanence. The order is called real by virtue of the Presence in consciousness, and the other is no-order because of no-presence in the consciousness.
10.2.24
केनेयं भूमिर् विहिता केन द्यौर् उत्तरा हिता ।
केनेदम् ऊर्ध्वं तिर्यक् चान्तरिक्षम् व्यचो हितम् ॥
keneyaṃ bhūmir vihitā kena dyaur uttarā hitā ।
kenedam ūrdhvaṃ tiryak cāntarikṣam vyaco hitam ॥
By whom is this earth held in order below? By whom is the heaven of light held up in order on high? By whom is this vast middle region held up high and across in space?
10.2.25
ब्रह्मणा भूमिर् विहिता ब्रह्म द्यौर् उत्तरा हिता ।
ब्रह्मेदम् ऊर्ध्वं तिर्यक् चान्तरिक्षं व्यचो हितम् ॥
brahmaṇā bhūmir vihitā brahma dyaur uttarā hitā ।
brahmedam ūrdhvaṃ tiryak cāntarikṣaṃ vyaco hitam ॥
By Brahma is the earth held below. By Brahma is the heaven of light held up high. By Brahma is the vast middle region held up high and across.
10.2.26
मूर्धानम् अस्य संसीव्याथर्वा हृदयं च यत् ।
मस्तिष्काद् ऊर्ध्वः प्रैरयत् पवमानो ऽधि शीर्षतः ॥
mūrdhānam asya saṃsīvyātharvā hṛdayaṃ ca yat ।
mastiṣkād ūrdhvaḥ prairayat pavamāno 'dhi śīrṣataḥ ॥
Atharva, the Lord beyond all motion, having integrated the head and heart of man together, thus purifying and sanctifying the personality, transcends both thought and emotion. Atharva, the yogi in a state of tranquillity, having integrated thought and emotion together, in a state of purity of head, heart and the spirit should transcend Vitarka and Vichara samadhi through the transimaginative faculty of the spirit in concentration on the sahasrara chakra on top of the head and brain.
10.2.27
तद् वा अथर्वणः शिरो देवकोशः समुब्जितः ।
तत् प्राणो अभि रक्षति शिरो अन्नम् अथो मनः ॥
tad vā atharvaṇaḥ śiro devakośaḥ samubjitaḥ ।
tat prāṇo abhi rakṣati śiro annam atho manaḥ ॥
That head, i.e., state of the mind and soul of the yogi, is the treasure seat of divinities perfectly and wholly suffused in the divine presence, and that state thus raised, prana, pure food and peace of mind, all protect and preserve in the state of peace beyond disturbance.
10.2.28
ऊर्ध्वो नु सृष्टा3स् तिर्यङ् नु सृष्टा3स् सर्वा दिशः पुरुष आ बभूवा3ं ।
पुरं यो ब्रह्मणो वेद यस्याः पुरुष उच्यते ॥
ūrdhvo nu sṛṣṭā3s tiryaṅ nu sṛṣṭā3s sarvā diśaḥ puruṣa ā babhūvā3ṃ ।
puraṃ yo brahmaṇo veda yasyāḥ puruṣa ucyate ॥
Pervasive all above, pervasive all around, pervasive all over quarters of space, pervasive all through the personality, thus becomes the state of divine Purusha for the yogi, and thus becomes his own state also. One who knows thus the City of immanent God, for him for this reason, Brahma is called Cosmic Purusha, and man is called microcosmic Purusha.
10.2.29
यो वै तां ब्रह्मणो वेदामृतेनावृतां पुरम् ।
तस्मै ब्रह्म च ब्राह्माश् च चक्षुः प्राणं प्रजां ददुः ॥
yo vai tāṃ brahmaṇo vedāmṛtenāvṛtāṃ puram ।
tasmai brahma ca brāhmāś ca cakṣuḥ prāṇaṃ prajāṃ daduḥ ॥
Whoever thus knows the City of God wrapped in nectar, ecstasy and immortality, for him Brahma and all things divine yield and award the eye of clairvoyance, pranic energy and noble progeny for continuance.
10.2.30
न वै तम् चक्षुर् जहाति न प्राणो जरसः पुरा ।
पुरं यो ब्रह्मणो वेद यस्याः पुरुष उच्यते ॥
na vai tam cakṣur jahāti na prāṇo jarasaḥ purā ।
puraṃ yo brahmaṇo veda yasyāḥ puruṣa ucyate ॥
The eye of clairvoyance forsakes him not, nor pranic energy and vitality forsakes him, before the completion of full age. Who knows the body as the City of God, for that very reason he knows that the soul is called ‘purusha’, resident of the City of God.
10.2.31
अष्टाचक्रा नवद्वारा देवानां पूर् अयोध्या ।
तस्यां हिरण्ययः कोशः स्वर्गो ज्योतिषावृतः ॥
aṣṭācakrā navadvārā devānāṃ pūr ayodhyā ।
tasyāṃ hiraṇyayaḥ kośaḥ svargo jyotiṣāvṛtaḥ ॥
The human body is an invincible city of the gods, God Supreme and the divinities of nature. It has eight chakras: Muladhara, Svadhishthana, Manipur, Anahat, Vishuddhi, Lalana, Ajna and Sahasrara. It has nine gates: two eyes, two ears, two nostrils, mouth and the organs of excretion. In the city, there is a golden cave, replete with the golden light of Divinity, which is the paradisal path to heaven. This City is Ayodhya, the Invincible.
10.2.32
तस्मिन् हिरण्यये कोशे त्र्यरे त्रिप्रतिष्ठिते ।
तस्मिन् यद् यक्षम् आत्मन्वत् तद् वै ब्रह्मविदो विदुः ॥
tasmin hiraṇyaye kośe tryare tripratiṣṭhite ।
tasmin yad yakṣam ātmanvat tad vai brahmavido viduḥ ॥
In that golden cave of light, three spoked like a wheel and three pillared like a dome, there is a Yaksha, mysterious Divine Being, with the soul which they alone know who know the Brahma.
10.2.33
प्रभ्राजमानां हरिणीं यशसा संपरीवृताम् ।
पुरं हिरण्ययीं ब्रह्मा विवेशापराजिताम् ॥
prabhrājamānāṃ hariṇīṃ yaśasā saṃparīvṛtām ।
puraṃ hiraṇyayīṃ brahmā viveśāparājitām ॥
That golden city. Invincible Ayodhya, refulgent redeemer wrapped in glory, unconquered and unassailable by any foreigner, Brahma Supreme has entered, and there abides for those who know and can see.
Sūkta 3
Atharvaveda 10.3 · 25 mantras
10.3.1
अयं मे वरणो मणिः सपत्नक्षयणो वृषा ।
तेना रभस्व त्वं शत्रून् प्र मृणीहि दुरस्यतः ॥
ayaṃ me varaṇo maṇiḥ sapatnakṣayaṇo vṛṣā ।
tenā rabhasva tvaṃ śatrūn pra mṛṇīhi durasyataḥ ॥
This is my jewel choice of defence, the right commander and strategist, destroyer of enemies, strong, virile, and producer of wondrous results. With this you engage the enemies, destroy them all who have launched the attack.
10.3.2
प्रैणान् छृणीहि प्र मृणा रभस्व मणिस् ते अस्तु पुरएता पुरस्तात् ।
अवारयन्त वरणेन देवा अभ्याचारम् असुराणां श्वःश्वः ॥
praiṇān chṛṇīhi pra mṛṇā rabhasva maṇis te astu puraetā purastāt ।
avārayanta varaṇena devā abhyācāram asurāṇāṃ śvaḥśvaḥ ॥
Crush these enemies, destroy them, engage them at once. Let this leading power advance up front. With this technique and strategy, noble people have been fighting out the onslaughts of destructive forces time and again.
10.3.3
अयं मणिर् वरणो विश्वभेषजः सहस्राक्षो हरितो हिरण्ययः ।
स ते शत्रून् अधरान् पादयाति पूर्वस् तान् दभ्नुहि ये त्वा द्विषन्ति ॥
ayaṃ maṇir varaṇo viśvabheṣajaḥ sahasrākṣo harito hiraṇyayaḥ ।
sa te śatrūn adharān pādayāti pūrvas tān dabhnuhi ye tvā dviṣanti ॥
(Varana-mani is also a herbal medicine prepared from the Varuna tree.) This jewel of a herbal medicine from the Varuna tree is a panacea, a general tonic against all diseases, efficacious in a thousand ways, fresh and golden bright. It casts down your enemies, deadly diseases. Be first to use it in advance as a preventive and keep off all those ailments which are afflictive and consumptive. (Metaphorically the disease may also be interpreted as probable enemies lurking around and waiting, against which preventive measures are required.)
10.3.4
अयं ते कृत्यां वितताम् पौरुषेयाद् अयं भयात् ।
अयं त्वा सर्वस्मात् पापाद् वरणो वारयिष्यते ॥
ayaṃ te kṛtyāṃ vitatām pauruṣeyād ayaṃ bhayāt ।
ayaṃ tvā sarvasmāt pāpād varaṇo vārayiṣyate ॥
This Varana would protect you against all evil designs and fears caused by human enemies rising and spreading around. It will also safeguard you from sin and evil which you or others might also commit out of fear and panic of supposed dangers.
10.3.5
वरणो वारयाता अयं देवो वनस्पतिः ।
यक्ष्मो यो अस्मिन्न् आविष्टस् तम् उ देवा अवीवरन् ॥
varaṇo vārayātā ayaṃ devo vanaspatiḥ ।
yakṣmo yo asminn āviṣṭas tam u devā avīvaran ॥
This Varana-mani of masterly character is divine, a protective against danger and disease. The cancerous consumption that has entered, infects and afflicts this patient (person or people), noble specialists
10.3.6
स्वप्नं सुप्त्वा यदि पश्यासि पापं मृगः सृतिं यति धावाद् अजुष्टाम् ।
परिक्षवाच् छकुनेः पापवादाद् अयं मणिर् वरणो वारयिष्यते ॥
svapnaṃ suptvā yadi paśyāsi pāpaṃ mṛgaḥ sṛtiṃ yati dhāvād ajuṣṭām ।
parikṣavāc chakuneḥ pāpavādād ayaṃ maṇir varaṇo vārayiṣyate ॥
If having slept you dream something evil and sinful, or if a surreptitious enemy stealthily prowls around by uncommon ways, or from the voice of the plotting enemy you hear something evil and foreboding, this Varana-mani will protect you against all that.
10.3.7
अरात्यास् त्वा निरृत्या अभिचाराद् अथो भयात् ।
मृत्योर् ओजीयसो वधाद् वरणो वारयिष्यते ॥
arātyās tvā nirṛtyā abhicārād atho bhayāt ।
mṛtyor ojīyaso vadhād varaṇo vārayiṣyate ॥
Varana will protect you from want, adversity, malevolence and betrayal, fear and the fatal strike of deadly enemy, even from untimely death.
10.3.8
यन् मे माता यन् मे पिता भ्रातरो यच् च मे स्वा यद् एनश् चकृमा वयम् ।
ततो नो वारयिष्यते ऽयं देवो वनस्पतिः ॥
yan me mātā yan me pitā bhrātaro yac ca me svā yad enaś cakṛmā vayam ।
tato no vārayiṣyate 'yaṃ devo vanaspatiḥ ॥
Whatever sin, evil or contagion my mother, my father, my brothers, all my own people, we all, have done or caused, this divine vanaspati, this herb, this master of the common wealth of the nation, will save us and absolve us of that and its consequences.
10.3.9
वरणेन प्रव्यथिता भ्रातृव्या मे सबन्धवः ।
असूर्तं रजो अप्य् अगुस् ते यन्त्व् अधमं तमः ॥
varaṇena pravyathitā bhrātṛvyā me sabandhavaḥ ।
asūrtaṃ rajo apy agus te yantv adhamaṃ tamaḥ ॥
Let my adversaries along with their kin, distressed and broken by Varana, gone already to unknown regions of dust, fall further to the lowest dark of darkness.
10.3.10
अरिष्टो ऽहम् अरिष्टगुर् आयुष्मान्त् सर्वपूरुषः ।
तम् मायं वरणो मणिः परि पातु दिशोदिशः ॥
ariṣṭo 'ham ariṣṭagur āyuṣmānt sarvapūruṣaḥ ।
tam māyaṃ varaṇo maṇiḥ pari pātu diśodiśaḥ ॥
Unhurt and secure I am, moving on along paths of peace and security, blest with health and age, family and friends. Let this Varana-mani protect and promote me step by step all round in all directions.
10.3.11
अयं मे वरण उरसि राजा देवो वनस्पतिः ।
स मे शत्रून् वि बाधताम् इन्द्रो दस्यून् इवासुरान् ॥
ayaṃ me varaṇa urasi rājā devo vanaspatiḥ ।
sa me śatrūn vi bādhatām indro dasyūn ivāsurān ॥
May this divine refulgent Varana-mani, Vanaspati, lord of light and nature reigning in the heart and soul ward off my enemies like Indra throwing off the wicked and demonic powers of nature and humanity.
10.3.12
इमं बिभर्मि वरणम् आयुष्मान् छतशारदः ।
स मे राष्ट्रं च क्षत्रं च पशून् ओजश् च मे दधत् ॥
imaṃ bibharmi varaṇam āyuṣmān chataśāradaḥ ।
sa me rāṣṭraṃ ca kṣatraṃ ca paśūn ojaś ca me dadhat ॥
Blest with health and age for a full life of hundred years, I wear and bear with Varana-mani. May it sustain and promote my nation, the social order, national wealth and our power and honour.
10.3.13
यथा वातो वनस्पतीन् वृक्षान् भनक्त्य् ओजसा ।
एवा सपत्नान् मे भङ्ग्धि पूर्वान् जातां उतापरान् वरणस् त्वाभि रक्षतु ॥
yathā vāto vanaspatīn vṛkṣān bhanakty ojasā ।
evā sapatnān me bhaṅgdhi pūrvān jātāṃ utāparān varaṇas tvābhi rakṣatu ॥
Just as the wind breaks down the trees by its stormy force so, O Vanaspati, lord of the common wealth, break down my enemies whether they are traditional or newly arisen. O Ruler, may Varuna, commander of the defence and law and order forces, protect you from external and internal dangers.
10.3.14
यथा वातश् चाग्निश् च वृक्षान् प्सातो वनस्पतीन् ।
एवा सपत्नान् मे प्साहि पूर्वान् जातां उतापरान् वरणस् त्वाभि रक्षतु ॥
yathā vātaś cāgniś ca vṛkṣān psāto vanaspatīn ।
evā sapatnān me psāhi pūrvān jātāṃ utāparān varaṇas tvābhi rakṣatu ॥
Just as wind and fire break down and devour trees of the forest, so O Ruler of the commonwealth, crush my enemies whether they are old or newly arisen. And may Varana, commander of the forces of law and defence, guard you against external and internal dangers.
10.3.15
यथा वातेन प्रक्षीणा वृक्षाः शेरे न्यर्पिताः ।
एवा सपत्नांस् त्वं मम प्र क्षिणीहि न्य् अर्पय ।
पूर्वान् जातां उतापरान् वरणस् त्वाभि रक्षतु ॥
yathā vātena prakṣīṇā vṛkṣāḥ śere nyarpitāḥ ।
evā sapatnāṃs tvaṃ mama pra kṣiṇīhi ny arpaya ।
pūrvān jātāṃ utāparān varaṇas tvābhi rakṣatu ॥
Just as trees bent and broken by the wind lie low on the ground, so O Ruler of the commonwealth, bend and break my enemies whether old or newly arisen, and may Varana, commander of the forces of law and defence, guard you against external and internal dangers.
10.3.16
तांस् त्वं प्र छिन्द्धि वरण पुरा दिष्टात् पुरायुषः ।
य एनं पशुषु दिप्सन्ति ये चास्य राष्ट्रदिप्सवः ॥
tāṃs tvaṃ pra chinddhi varaṇa purā diṣṭāt purāyuṣaḥ ।
ya enaṃ paśuṣu dipsanti ye cāsya rāṣṭradipsavaḥ ॥
O Varana, Guardian of the commonwealth, crush all those antisocial forces before their full age, before they are destined to die by natural death, who damage his wealth of the nation and who are sabotagers of the social order.
10.3.17
यथा सूर्यो अतिभाति यथास्मिन् तेज आहितम् ।
एवा मे वरणो मणिः कीर्तिं भूतिं नि यछतु ।
तेजसा मा सम् उक्षतु यशसा सम् अनक्तु मा ॥
yathā sūryo atibhāti yathāsmin teja āhitam ।
evā me varaṇo maṇiḥ kīrtiṃ bhūtiṃ ni yachatu ।
tejasā mā sam ukṣatu yaśasā sam anaktu mā ॥
Just as the sun shines exceedingly, as refulgence of light is concentrated into it, so may this Varana-mani give me honour, fame and abundance of prosperity and good fortune. May it beatify me with light and lustre, may it bless me with glory and grandeur.
10.3.18
यथा यशश् चन्द्रमस्य् आदित्ये च नृचक्षसि ।
एवा मे वरणो मणिः कीर्तिं भूतिं नि यछतु ।
तेजसा मा सम् उक्षतु यशसा सम् अनक्तु मा ॥
yathā yaśaś candramasy āditye ca nṛcakṣasi ।
evā me varaṇo maṇiḥ kīrtiṃ bhūtiṃ ni yachatu ।
tejasā mā sam ukṣatu yaśasā sam anaktu mā ॥
As there is beauty in the moon and splendour in the all-watching sun, so may this Varana-mani give me honour, fame and abundance of prosperity and good fortune. May it beatify me with light and lustre, may it bless me with glory and grandeur.
10.3.19
यथा यशः पृथिव्यां यथास्मिन् जातवेदसि ।
एवा मे वरणो मणिः कीर्तिं भूतिं नि यछतु ।
तेजसा मा सम् उक्षतु यशसा सम् अनक्तु मा ॥
yathā yaśaḥ pṛthivyāṃ yathāsmin jātavedasi ।
evā me varaṇo maṇiḥ kīrtiṃ bhūtiṃ ni yachatu ।
tejasā mā sam ukṣatu yaśasā sam anaktu mā ॥
As there is honour and glory in the earth and in this all-vitalising fire, so may this Varana-mani give me honour, fame and abundance of prosperity and good fortune. May it beatify me with light and lustre, may it bring me the grace of glory and grandeur.
10.3.20
यथा यशः कन्यायां यथास्मिन्त् संभृते रथे ।
एवा मे वरणो मणिः कीर्तिं भूतिं नि यछतु ।
तेजसा मा सम् उक्षतु यशसा सम् अनक्तु मा ॥
yathā yaśaḥ kanyāyāṃ yathāsmint saṃbhṛte rathe ।
evā me varaṇo maṇiḥ kīrtiṃ bhūtiṃ ni yachatu ।
tejasā mā sam ukṣatu yaśasā sam anaktu mā ॥
As there is beauty of modesty and honour of grace in the maiden and grandeur in this luxurious chariot, so may this Varana-mani give me honour, fame and abundance of prosperity and good fortune. May it beatify me with light and lustre and anoint me with grace and glory.
10.3.21
यथा यशः सोमपीथे मधुपर्के यथा यशः ।
एवा मे वरणो मणिः कीर्तिं भूतिं नि यछतु ।
तेजसा मा सम् उक्षतु यशसा सम् अनक्तु मा ॥
yathā yaśaḥ somapīthe madhuparke yathā yaśaḥ ।
evā me varaṇo maṇiḥ kīrtiṃ bhūtiṃ ni yachatu ।
tejasā mā sam ukṣatu yaśasā sam anaktu mā ॥
As there is honour in the drink of soma and delicious delicacy of taste and social prestige in ‘madhuparka’, so may this Varana-mani give me honour, fame and abundance of prosperity and good fortune. May it beatify me with light and lustre and anoint me with grace and glory.
10.3.22
यथा यशो ऽग्निहोत्रे वषट्कारे यथा यशः ।
एवा मे वरणो मणिः कीर्तिं भूतिं नि यछतु ।
तेजसा मा सम् उक्षतु यशसा सम् अनक्तु मा ॥
yathā yaśo 'gnihotre vaṣaṭkāre yathā yaśaḥ ।
evā me varaṇo maṇiḥ kīrtiṃ bhūtiṃ ni yachatu ।
tejasā mā sam ukṣatu yaśasā sam anaktu mā ॥
As there is honour in Agnihotra and piety and prestige in the offer of homage and hospitality to divine seniors and holy men, so may this Varana-mani bring me honour, fame and abundance of prosperity and good fortune. May it beatify me with light and lustre and anoint me with grace and glory.
10.3.23
यथा यशो यजमाने यथास्मिन् यज्ञ आहितम् ।
एवा मे वरणो मणिः कीर्तिं भूतिं नि यछतु ।
तेजसा मा सम् उक्षतु यशसा सम् अनक्तु मा ॥
yathā yaśo yajamāne yathāsmin yajña āhitam ।
evā me varaṇo maṇiḥ kīrtiṃ bhūtiṃ ni yachatu ।
tejasā mā sam ukṣatu yaśasā sam anaktu mā ॥
As there is honour in the Yajamana and it is in this yajna concentrated, so may this Varana-mani bring me honour, fame and abundance of prosperity and good fortune. May it beatify me with light and lustre and anoint me with grace and glory.
10.3.24
यथा यशः प्रजापतौ यथास्मिन् परमेष्ठिनि ।
एवा मे वरणो मणिः कीर्तिं भूतिं नि यछतु ।
तेजसा मा सम् उक्षतु यशसा सम् अनक्तु मा ॥
yathā yaśaḥ prajāpatau yathāsmin parameṣṭhini ।
evā me varaṇo maṇiḥ kīrtiṃ bhūtiṃ ni yachatu ।
tejasā mā sam ukṣatu yaśasā sam anaktu mā ॥
As there is grandeur and glory in Prajapati, guardian of humanity, and as it is in the Lord Supreme,
10.3.25
यथा देवेष्व् अमृतं यथैषु सत्यम् आहितम् ।
एवा मे वरणो मणिः कीर्तिं भूतिं नि यछतु ।
तेजसा मा सम् उक्षतु यशसा सम् अनक्तु मा ॥
yathā deveṣv amṛtaṃ yathaiṣu satyam āhitam ।
evā me varaṇo maṇiḥ kīrtiṃ bhūtiṃ ni yachatu ।
tejasā mā sam ukṣatu yaśasā sam anaktu mā ॥
Sūkta 4
Atharvaveda 10.4 · 26 mantras
10.4.1
इन्द्रस्य प्रथमो रथो देवानाम् अपरो रथो वरुणस्य तृतीय इत् ।
अहीनाम् अपमा रथ स्थानुम् आरद् अथार्षत् ॥
indrasya prathamo ratho devānām aparo ratho varuṇasya tṛtīya it ।
ahīnām apamā ratha sthānum ārad athārṣat ॥
The chariot speed of Indra’s, i.e., the speed of electricity (in the treatment of snake poison) is first and fastest, that of Deva’s, other powers of nature (such as clay, heat, etc.) is next, and that of Varuna’s, water treatment, is third. The ratha, speed of poison, of snakes is low. It comes to a stop as against a pillar and goes out.
10.4.2
दर्भः शोचिस् तरूणकम् अश्वस्य वारः परुषस्य वारः ।
रथस्य बन्धुरम् ॥
darbhaḥ śocis tarūṇakam aśvasya vāraḥ paruṣasya vāraḥ ।
rathasya bandhuram ॥
Darbha herb, burning ember, Tarunaka herb, these are antidotes to ‘aghashva’s and parusha’s poison, they are, like the nave, strong aids to the cure of poison.
10.4.3
अव श्वेत पदा जहि पूर्वेण चापरेण च ।
उदप्लुतम् इव दार्व् अहीनाम् अरसं विषं वार् उग्रम् ॥
ava śveta padā jahi pūrveṇa cāpareṇa ca ।
udaplutam iva dārv ahīnām arasaṃ viṣaṃ vār ugram ॥
O Shveta herb, with the first and last part of the root, let the flow of dangerous poison be ineffective like sapless wood floating on water.
10.4.4
अरंघुषो निमज्योन्मज पुनर् अब्रवीत् ।
उदप्लुतम् इव दार्व् अहीनाम् अरसं विषं वार् उग्रम् ॥
araṃghuṣo nimajyonmaja punar abravīt ।
udaplutam iva dārv ahīnām arasaṃ viṣaṃ vār ugram ॥
Aranghusha herb, having gone deep into the system and oozed out, shows aloud that the dangerous poison has become ineffectual like sapless wood floating on water.
10.4.5
पैद्वो हन्ति कसर्णीलं पैद्वः श्वित्रम् उतासितम् ।
पैद्वो रथर्व्याः शिरः सं बिभेद पृदाक्वाः ॥
paidvo hanti kasarṇīlaṃ paidvaḥ śvitram utāsitam ।
paidvo ratharvyāḥ śiraḥ saṃ bibheda pṛdākvāḥ ॥
Paidva kills the kasarnila snake. Paidva kills the white and dark black snake. Paidva crushes the head of Ratharvi and Prdakvi snakes.
10.4.6
पैद्व प्रेहि प्रथमो ऽनु त्वा वयम् एमसि ।
अहीन् व्य् अस्यतात् पथो येन स्मा वयम् एमसि ॥
paidva prehi prathamo 'nu tvā vayam emasi ।
ahīn vy asyatāt patho yena smā vayam emasi ॥
O Paidva, go in advance and we would follow you. Throw off the snakes from the paths by which we go on the business of life.
10.4.7
इदं पैद्वो अजायतेदम् अस्य परायणम् ।
इमान्य् अर्वतः पदाहिघ्न्यो वाजिनीवतः ॥
idaṃ paidvo ajāyatedam asya parāyaṇam ।
imāny arvataḥ padāhighnyo vājinīvataḥ ॥
This is Paidva, born and arisen, this is the path it has gone by. These are the foot-marks of the powerful snake killer Arvan.
10.4.8
संयतं न वि ष्परद् व्यात्तं न सं यमत् ।
अस्मिन् क्षेत्रे द्वाव् अही स्त्री च पुमांश् च ताव् उभाव् अरसा ॥
saṃyataṃ na vi ṣparad vyāttaṃ na saṃ yamat ।
asmin kṣetre dvāv ahī strī ca pumāṃś ca tāv ubhāv arasā ॥
Let it not open the mouth that is closed, nor close the mouth that is open. In this field there are two snakes, one male, the other female, both poisonless.
10.4.9
अरसास इहाहयो ये अन्ति ये च दूरके ।
घनेन हन्मि वृश्चिकम् अहिं दण्डेनागतम् ॥
arasāsa ihāhayo ye anti ye ca dūrake ।
ghanena hanmi vṛścikam ahiṃ daṇḍenāgatam ॥
Let the snakes which are near here and those that are far away be poisonless. I kill the scorpion with a club and the snake with a stick as it comes up.
10.4.10
अघाश्वस्येदं भेषजम् उभयो स्वजस्य च ।
इन्द्रो मे ऽहिम् अघायन्तम् अहिं पैद्वो अरन्धयत् ॥
aghāśvasyedaṃ bheṣajam ubhayo svajasya ca ।
indro me 'him aghāyantam ahiṃ paidvo arandhayat ॥
This is the antidote to both Aghashva and svaja snakes. Indra, electricity has killed the snake that would have poisoned me and the Paidva has destroyed the others.
10.4.11
पैद्वस्य मन्महे वयं स्थिरस्य स्थिरधाम्नः ।
इमे पश्चा पृदाकवः प्रदीध्यत आसते ॥
paidvasya manmahe vayaṃ sthirasya sthiradhāmnaḥ ।
ime paścā pṛdākavaḥ pradīdhyata āsate ॥
We recognise and value the presence of Paidva, Ashvagandha or Karnika plant, which is steady and stable in place. Because of this, these poisonous snakes, deadly and raging, stay back. (Paidva has also been interpreted as the mongoose which fights and kills snakes.)
10.4.12
नष्टासवो नष्टविषा हता इन्द्रेण वज्रिणा ।
जघानेन्द्रो जघ्निमा वयम् ॥
naṣṭāsavo naṣṭaviṣā hatā indreṇa vajriṇā ।
jaghānendro jaghnimā vayam ॥
Void of breath, void of poison, the snakes have been destroyed by Indra with the ‘vajra’, thunderous blow of lightning power. Indra has killed them, we have killed them.
10.4.13
हतास् तिरश्चिराजयो निपिष्टासः पृदाकवः ।
दर्विं करिक्रतं श्वित्रं दर्भेष्व् असितं जहि ॥
hatās tiraścirājayo nipiṣṭāsaḥ pṛdākavaḥ ।
darviṃ karikrataṃ śvitraṃ darbheṣv asitaṃ jahi ॥
Killed are the snakes with stripes, crushed are the poisonous ones. O Paidva, O Indra, kill the Darvi that spreads its hood, the white one and the black hiding in the grasses.
10.4.14
कैरातिका कुमारिका सका खनति भेषजम् ।
हिरण्ययीभिर् अभ्रिभिर् गिरीनाम् उप सानुषु ॥
kairātikā kumārikā sakā khanati bheṣajam ।
hiraṇyayībhir abhribhir girīnām upa sānuṣu ॥
That sylvan maiden of the kirata tribe digs up the herbs, white cure of snake poison, on top of the hills with tools of steel. (Kairatika and kumarika have also been interpreted as herbs for the cure of snake poison.)
10.4.15
आयम् अगन् युवा भिषक् पृश्निहापराजितः ।
स वै स्वजस्य जम्भन उभयोर् वृश्चिकस्य च ॥
āyam agan yuvā bhiṣak pṛśnihāparājitaḥ ।
sa vai svajasya jambhana ubhayor vṛścikasya ca ॥
Look, there comes the young physician, the tireless man, destroyer of various snakes. He is the destroyer of Svaja snakes as well as of scorpions.
10.4.16
इन्द्रो मे ऽहिम् अरन्धयन् मित्रश् च वरुणश् च ।
वातापर्जन्योभा ॥
indro me 'him arandhayan mitraś ca varuṇaś ca ।
vātāparjanyobhā ॥
Indra, lightning and electric energy, Mitra, the sun, Varuna, water, wind and cloud, these have cast away and destroyed the snakes for my protection.
10.4.17
इन्द्रो मे ऽहिम् अरन्धयत् पृदाकुं च पृदाक्वम् ।
स्वजं तिरश्चिराजिं कसर्णीलं दशोनसिम् ॥
indro me 'him arandhayat pṛdākuṃ ca pṛdākvam ।
svajaṃ tiraścirājiṃ kasarṇīlaṃ daśonasim ॥
For my protection, Indra has destroyed the Prdaku, deadly snake, both male and female, the Svaja, the Tirashchiraji, and Dashonasi.
10.4.18
इन्द्रो जघान प्रथमं जनितारम् अहे तव ।
तेषाम् उ तृह्यमाणानां कः स्वित् तेषाम् असद् रसः ॥
indro jaghāna prathamaṃ janitāram ahe tava ।
teṣām u tṛhyamāṇānāṃ kaḥ svit teṣām asad rasaḥ ॥
O snake, Indra first destroyed your progenitor. Once your progenitors are destroyed, what poison can now be surviving?
10.4.19
सं हि शीर्षाण्य् अग्रभं पौञ्जिष्ठ इव कर्वरम् ।
सिन्धोर् मध्यं परेत्य व्य् अनिजम् अहेर् विषम् ॥
saṃ hi śīrṣāṇy agrabhaṃ pauñjiṣṭha iva karvaram ।
sindhor madhyaṃ paretya vy anijam aher viṣam ॥
I have caught on the heads of snakes as a fisherman does his job, and, having gone to the deep middle of the river, I have washed away the poison of the snakes.
10.4.20
अहीनां सर्वेषां विषं परा वहन्तु सिन्धवः ।
हतास् तिरश्चिराजयो निपिष्टासः पृदाकवः ॥
ahīnāṃ sarveṣāṃ viṣaṃ parā vahantu sindhavaḥ ।
hatās tiraścirājayo nipiṣṭāsaḥ pṛdākavaḥ ॥
Let the rivers wash and carry away the poison of all snakes. Thus the Tirashchirajis, snakes with stripes across, are killed, Prdakus, snakes with deadly poison, are crushed.
10.4.21
ओषधीनाम् अहं वृण उर्वरीर् इव साधुया ।
नयाम्य् अर्वतीर् इवाहे निरैतु विषम् ॥
oṣadhīnām ahaṃ vṛṇa urvarīr iva sādhuyā ।
nayāmy arvatīr ivāhe niraitu viṣam ॥
Of the herbal medications, I carefully choose such as may be the freshest and most effective, and use those as are most efficacious against the poison. O snake, let the poison now go out.
10.4.22
यद् अग्नौ सूर्ये विषं पृथिव्याम् ओषधीषु यत् ।
कान्दाविषं कनक्नकं निरैत्व् ऐतु ते विषम् ॥
yad agnau sūrye viṣaṃ pṛthivyām oṣadhīṣu yat ।
kāndāviṣaṃ kanaknakaṃ niraitv aitu te viṣam ॥
Whatever poison there is in fire, in the sun, and whatever there is in earth and in herbs and trees, whatever poison there is in tubers and in specially poisonous herbs, O snake, (all that you have collected from these) let it go out.
10.4.23
ये अग्निजा ओषधिजा अहीनां ये अप्सुजा विद्युत आबभूवुः ।
येषां जातानि बहुधा महान्ति तेभ्यः सर्पेभ्यो नमसा विधेम ॥
ye agnijā oṣadhijā ahīnāṃ ye apsujā vidyuta ābabhūvuḥ ।
yeṣāṃ jātāni bahudhā mahānti tebhyaḥ sarpebhyo namasā vidhema ॥
Many and great are the species of snakes, those that are born in hot regions and carry burning poison, those bom and living in herbs and trees, those that are bom and live in waters, and those which are stunning poisonous and strike as lightning. All these snakes we deal with as they deserve.
10.4.24
तौदी नामासि कन्या घृताची नाम वा असि ।
अधस्पदेन ते पदम् आ ददे विषदूषणम् ॥
taudī nāmāsi kanyā ghṛtācī nāma vā asi ।
adhaspadena te padam ā dade viṣadūṣaṇam ॥
Taudi is your name, or Ghrtachi, or your name is Kanya as well. I take the lowest part of your root from the deepest in earth for that part is most efficacious against snake poison.
10.4.25
अङ्गादङ्गात् प्र च्यावय हृदयम् परि वर्जय ।
अधा विषस्य यत् तेजो ऽवाचीनं तद् एतु ते ॥
aṅgādaṅgāt pra cyāvaya hṛdayam pari varjaya ।
adhā viṣasya yat tejo 'vācīnaṃ tad etu te ॥
10.4.26
आरे अभूद् विषम् अरौद् विषे विषम् अप्राग् अपि ।
अग्निर् विषम् अहेर् निर् अधात् सोमो निर् अणयीत् ।
दंष्टारम् अन्व् अगाद् विषम् अहिर् अमृत ॥
āre abhūd viṣam araud viṣe viṣam aprāg api ।
agnir viṣam aher nir adhāt somo nir aṇayīt ।
daṃṣṭāram anv agād viṣam ahir amṛta ॥
Sūkta 5
Atharvaveda 10.5 · 50 mantras
10.5.1
इन्द्रस्यौज स्थेन्द्रस्य सह स्थेन्द्रस्य बलं स्थेन्द्रस्य वीर्यं स्थेन्द्रस्य नृम्णं स्थ ।
जिष्णवे योगाय ब्रह्मयोगैर् वो युनज्मि ॥
indrasyauja sthendrasya saha sthendrasya balaṃ sthendrasya vīryaṃ sthendrasya nṛmṇaṃ stha ।
jiṣṇave yogāya brahmayogair vo yunajmi ॥
O people, you are the honour and splendour of the order and ruler of the human nation, you are the power and patience of the ruler, you are the strength and force of the ruler, you are the vigour and valour of the ruler, you are the real and manly wealth of the order. I commit you to the achievement of united victory with dedication to knowledge and vision and cooperation of the intellectuals, teachers and researchers.
10.5.2
इन्द्रस्यौज स्थेन्द्रस्य सह स्थेन्द्रस्य बलं स्थेन्द्रस्य वीर्यं स्थेन्द्रस्य नृम्णं स्थ ।
जिष्णवे योगाय क्षत्रयोगैर् वो युनज्मि ॥
indrasyauja sthendrasya saha sthendrasya balaṃ sthendrasya vīryaṃ sthendrasya nṛmṇaṃ stha ।
jiṣṇave yogāya kṣatrayogair vo yunajmi ॥
You are the honour and splendour of the human order and the Samrat, supreme ruler. You are the power and patience of the nation, you are the strength and force of the samrat, you are the vigour and valour of the ruler, you are the real manly wealth of the order. I commit you to the achievement of united victory with dedication to discipline, defence and honour of the order and cooperation of the forces of law and order.
10.5.3
इन्द्रस्यौज स्थेन्द्रस्य सह स्थेन्द्रस्य बलं स्थेन्द्रस्य वीर्यं स्थेन्द्रस्य नृम्णं स्थ ।
जिष्णवे योगायेन्द्रयोगैर् वो युनज्मि ॥
indrasyauja sthendrasya saha sthendrasya balaṃ sthendrasya vīryaṃ sthendrasya nṛmṇaṃ stha ।
jiṣṇave yogāyendrayogair vo yunajmi ॥
You are the honour and splendour of the order and the ruler, you are the power and patience of the nation, you are the strength and force of the ruler, you are the vigour and valour of the ruler, you are the real manly wealth of the order. I commit you to the achievement of united victory with dedication to the honour and conscience of Indra, spirit of the nation. and cooperation of the people.
10.5.4
इन्द्रस्यौज स्थेन्द्रस्य सह स्थेन्द्रस्य बलं स्थेन्द्रस्य वीर्यं स्थेन्द्रस्य नृम्णं स्थ ।
जिष्णवे योगाय सोमयोगैर् वो युनज्मि ॥
indrasyauja sthendrasya saha sthendrasya balaṃ sthendrasya vīryaṃ sthendrasya nṛmṇaṃ stha ।
jiṣṇave yogāya somayogair vo yunajmi ॥
You are the honour and splendour of the order, you are the power and patience of the nation, you are the strength and force of the Samrat, you are the vigour and valour of the ruler, you are the real manly wealth of the nation. I commit you to the achievement of united victory with dedication to the peace and progress of the nation and cooperation of the forces of peace and good will.
10.5.5
इन्द्रस्यौज स्थेन्द्रस्य सह स्थेन्द्रस्य बलं स्थेन्द्रस्य वीर्यं स्थेन्द्रस्य नृम्णं स्थ ।
जिष्णवे योगायाप्सुयोगैर् वो युनज्मि ॥
indrasyauja sthendrasya saha sthendrasya balaṃ sthendrasya vīryaṃ sthendrasya nṛmṇaṃ stha ।
jiṣṇave yogāyāpsuyogair vo yunajmi ॥
You are the honour and splendour of the order, you are the power and patience of the nation, you are the strength and force of the Samrat, you are the vigour and valour of the ruler, you are the real manly wealth of the nation. I commit you to the achievement of united victory with dedication to action and advancement of the nation and cooperation of the common people.
10.5.6
इन्द्रस्यौज स्थेन्द्रस्य सह स्थेन्द्रस्य बलं स्थेन्द्रस्य वीर्यं स्थेन्द्रस्य नृम्णं स्थ ।
जिष्णवे योगाय विश्वानि मा भूतान्य् उप तिष्ठन्तु युक्ता म आप स्थ ॥
indrasyauja sthendrasya saha sthendrasya balaṃ sthendrasya vīryaṃ sthendrasya nṛmṇaṃ stha ।
jiṣṇave yogāya viśvāni mā bhūtāny upa tiṣṭhantu yuktā ma āpa stha ॥
You are the honour and splendour of the order, you are the power and patience of the nation, you are the power and patience of the nation, you are the strength and force of the Samrat, you are the vigour and valour of the government, you are the real manly wealth of the nation. For the achievement of united victory and advancement, let all physical, material and living forces abide closely by me, the Ruler. Let all the united people and the united actions be together dedicated to the Order of humanity.
10.5.7
अग्नेर् भाग स्थ अपां शुक्रम् आपो देवीर् वर्चो अस्मासु धत्त ।
प्रजापतेर् वो धाम्नास्मै लोकाय सादये ॥
agner bhāga stha apāṃ śukram āpo devīr varco asmāsu dhatta ।
prajāpater vo dhāmnāsmai lokāya sādaye ॥
O noble people of divine humanity, you are part and partners of Agni, leading lights of the nation. Like the purity and energy of waters, you hold in you the spirit and essence of noble action. Bring in and vest in us the purity, power and splendour of noble action for the nation. With the rule and law of Prajapati and with the holiness of his glory, I assign and dedicate you to the welfare of this nation.
10.5.8
इन्द्रस्य भाग स्थ अपां शुक्रम् आपो देवीर् वर्चो अस्मासु धत्त ।
प्रजापतेर् वो धाम्नास्मै लोकाय सादये ॥
indrasya bhāga stha apāṃ śukram āpo devīr varco asmāsu dhatta ।
prajāpater vo dhāmnāsmai lokāya sādaye ॥
O noble people of divine humanity, you are part and partners of Indra, ruling powers of the nation. Like the energy and purity of waters, you hold in you the spirit and essence of noble action. Bring in and vest in us the purity, power and splendour of noble action for the nation. With the rule and law of Prajapati and with the holiness of his glory, I assign and consecrate you to the welfare of this nation.
10.5.9
सोमस्य भाग स्थ अपां शुक्रम् आपो देवीर् वर्चो अस्मासु धत्त ।
प्रजापतेर् वो धाम्नास्मै लोकाय सादये ॥
somasya bhāga stha apāṃ śukram āpo devīr varco asmāsu dhatta ।
prajāpater vo dhāmnāsmai lokāya sādaye ॥
O noble people of divine humanity, you are part and partners of Soma, beauty and grace of life like the moon. Like the purity and peace of waters, you hold in you the spirit and essence of noble action. Bring in and vest in us the purity, power and splendour of noble action for the nation. With the rule and law of Prajapati and with the holiness of his glory, I assign and consecrate you to the welfare of this nation.
10.5.10
वरुणस्य भाग स्थ अपां शुक्रम् आपो देवीर् वर्चो अस्मासु धत्त ।
प्रजापतेर् वो धाम्नास्मै लोकाय सादये ॥
varuṇasya bhāga stha apāṃ śukram āpo devīr varco asmāsu dhatta ।
prajāpater vo dhāmnāsmai lokāya sādaye ॥
O noble people of divine action, you are part and partners of Vamna, regional orders of the world. Like the purity and fluidity of waters, you hold in you the spirit and essence of noble action. Bring us the purity, power and splendour of noble action for the nation. With the rule and law of Prajapati and with the holiness of his glory, I assign and consecrate you to the life and advancement of this nation.
10.5.11
मित्रावरुणयोर् भाग स्थ अपां शुक्रम् आपो देवीर् वर्चो अस्मासु धत्त ।
प्रजापतेर् वो धाम्नास्मै लोकाय सादये ॥
mitrāvaruṇayor bhāga stha apāṃ śukram āpo devīr varco asmāsu dhatta ।
prajāpater vo dhāmnāsmai lokāya sādaye ॥
O noble people of the world, you are part and partners of Mitra and Varuna, divine love, wisdom and pranic energies of nature. Like the purity and power of the universal flow of love and energy, you hold in you the spirit and essence of noble action. Bring us the purity, power and splendour of noble action with love and wisdom for the nation. With the rule and law of Prajapati and with the holiness of his glory, I assign and consecrate you to the life and happiness of this human nation.
10.5.12
यमस्य भाग स्थ अपाम् शुक्रम् आपो देवीर् वर्चो अस्मासु धत्त ।
प्रजापतेर् वो धाम्नास्मै लोकाय सादये ॥
yamasya bhāga stha apām śukram āpo devīr varco asmāsu dhatta ।
prajāpater vo dhāmnāsmai lokāya sādaye ॥
O noble children of the earth, you are part and partners of Yama, universal law and justice. Like the purity and power of the dynamics of divine law in action, you hold in you the spirit and essence of noble action with love and justice. Bring us the purity, power and splendour of noble action in the spirit of justice. With the rule and law of Prajapati and with the holiness of his glory, I assign and consecrate you to the life and happiness of this world.
10.5.13
पितॄणां भाग स्थ अपां शुक्रम् आपो देवीर् वर्चो अस्मासु धत्त ।
प्रजापतेर् वो धाम्नास्मै लोकाय सादये ॥
pitṝṇāṃ bhāga stha apāṃ śukram āpo devīr varco asmāsu dhatta ।
prajāpater vo dhāmnāsmai lokāya sādaye ॥
You are part and partners of the Pitaras, ancestors, seniors, and the rulers and organisers of the human community. Like the purity and power of social dynamics in action and progressive flow, you hold in you the spirit and essence of noble action towards your goals. Bring us the purity, power and splendour of noble action for the progress of humanity. With the rule and law of Prajapati and with the holiness of his glory, I assign and consecrate you to the rule and order of this human nation.
10.5.14
देवस्य सवितुर् भाग स्थ अपां शुक्रम् आपो देवीर् वर्चो अस्मासु धत्त ।
प्रजापतेर् वो धाम्नास्मै लोकाय सादये ॥
devasya savitur bhāga stha apāṃ śukram āpo devīr varco asmāsu dhatta ।
prajāpater vo dhāmnāsmai lokāya sādaye ॥
You are part and partners of Savita, divine father giver of life and light with the inspiration to live and shine. Like the purity and power of the radiation of light you hold in you the spirit and essence of noble action. Bring us the purity, power and splendour of creative and enlightened action. With the rule and law of Prajapati and with the holiness of his glory, I assign and consecrate you to the enlightenment, harmony and unity of this human nation as one family of one universal father Savita.
10.5.15
यो व आपो ऽपां भागो ऽप्स्व् अन्तर् यजुष्यो देवयजनः ।
इदं तम् अति सृजामि तं माभ्यवनिक्षि ।
तेन तम् अभ्यतिसृजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
तं वधेयं तं स्तृषीयानेन ब्रह्मणानेन कर्मणानया मेन्या ॥
yo va āpo 'pāṃ bhāgo 'psv antar yajuṣyo devayajanaḥ ।
idaṃ tam ati sṛjāmi taṃ mābhyavanikṣi ।
tena tam abhyatisṛjāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
taṃ vadheyaṃ taṃ stṛṣīyānena brahmaṇānena karmaṇānayā menyā ॥
O people, whatever is your Bhaga, share of the powers and obligations of state affairs in the business of governance and administration, loved by society and respected by the wise for its value, here I grant and entrust to you. Do not forsake that, nor must I neglect that, and thereby we take on whoever hates us and whoever we disapprove, and with this knowledge, through this process of law, and with this act of justice, we counter, cover and eliminate that element of hate and enmity.
10.5.16
यो व आपो ऽपाम् ऊर्मिर् अप्स्व् अन्तर् यजुष्यो देवयजनः ।
इदं तम् अति सृजामि तं माभ्यवनिक्षि ।
तेन तम् अभ्यतिसृजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
तं वधेयं तं स्तृषीयानेन ब्रह्मणानेन कर्मणानया मेन्या ॥
yo va āpo 'pām ūrmir apsv antar yajuṣyo devayajanaḥ ।
idaṃ tam ati sṛjāmi taṃ mābhyavanikṣi ।
tena tam abhyatisṛjāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
taṃ vadheyaṃ taṃ stṛṣīyānena brahmaṇānena karmaṇānayā menyā ॥
O people of the state, whoever of the people is most dynamic in the business of governance and administration of the order, loved by society and respected by the wise for his dynamism, here I appoint, and entrust the department to him. Do not forsake him, nor must I neglect him, and thereby we take on whoever hates us and whoever we disapprove, and with this knowledge, through this process of law, and with this act of justice, we counter, cover and eliminate that element of hate and enmity.
10.5.17
यो व आपो ऽपाम् वत्सो ऽप्स्व् अन्तर् यजुष्यो देवयजनः ।
इदं तम् अति सृजामि तं माभ्यवनिक्षि ।
तेन तम् अभ्यतिसृजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
तं वधेयं तं स्तृषीयानेन ब्रह्मणानेन कर्मणानया मेन्या ॥
yo va āpo 'pām vatso 'psv antar yajuṣyo devayajanaḥ ।
idaṃ tam ati sṛjāmi taṃ mābhyavanikṣi ।
tena tam abhyatisṛjāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
taṃ vadheyaṃ taṃ stṛṣīyānena brahmaṇānena karmaṇānayā menyā ॥
O people of the state, whoever is the dearest favourite of the people, loved by society and respected by the wise in the business of governance and administration of the order, here I appoint, and entrust the department to him. Do not forsake him, nor would I neglect him, and thereby we take on whoever hates us and whoever we disapprove, and with this knowledge, through this process of law, and with this act of justice, we counter, cover and eliminate that element of hate and enmity.
10.5.18
यो व आपो ऽपां वृषभो ऽप्स्व् अन्तर् यजुष्यो देवयजनः ॥
इदं तम् अति सृजामि तं माभ्यवनिक्षि ।
तेन तम् अभ्यतिसृजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ॥
तं वधेयं तं स्तृषीयानेन ब्रह्मणानेन कर्मणानया मेन्या ॥
yo va āpo 'pāṃ vṛṣabho 'psv antar yajuṣyo devayajanaḥ ।|
idaṃ tam ati sṛjāmi taṃ mābhyavanikṣi ।
tena tam abhyatisṛjāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।|
taṃ vadheyaṃ taṃ stṛṣīyānena brahmaṇānena karmaṇānayā menyā ॥
O people of the state, whoever is the strongest and most generous of the people, loved by society and respected by the wise in the business of governance and administration of the order, here I appoint, and entrust the department to him. Do not forsake him, nor would I neglect him, and thereby we take on whoever hates us and whoever we disapprove, and with this knowledge, through this process of law, and with this act of justice, we counter, cover and eliminate that element of hate and enmity.
10.5.19
यो व आपो ऽपां हिरण्यगर्भो ऽप्स्व् अन्तर् यजुष्यो देवयजनः ।
इदं तम् अति सृजामि तं माभ्यवनिक्षि ।
तेन तम् अभ्यतिसृजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
तं वधेयं तं स्तृषीयानेन ब्रह्मणानेन कर्मणानया मेन्या ॥
yo va āpo 'pāṃ hiraṇyagarbho 'psv antar yajuṣyo devayajanaḥ ।
idaṃ tam ati sṛjāmi taṃ mābhyavanikṣi ।
tena tam abhyatisṛjāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
taṃ vadheyaṃ taṃ stṛṣīyānena brahmaṇānena karmaṇānayā menyā ॥
O people of the state, whoever of the people is at heart the deepest treasure of the golden virtues of humanity in the business of governance and administration of the order, loved by society and respected by the wise for his virtues, here I appoint, and entrust the department to him. Do not forsake him, nor must I forsake or neglect him, and thereby we take on whoever hates us and whoever we disapprove, and with this knowledge, through this process of law, and with this act of justice, we counter, cover and eliminate that element of hate and enmity.
10.5.20
यो व आपो ऽपां अश्मा पृश्निर् दिव्यो ऽप्स्व् अन्तर् यजुष्यो देवयजनः ।
इदं तम् अति सृजामि तं माभ्यवनिक्षि ।
तेन तम् अभ्यतिसृजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
तं वधेयं तं स्तृषीयानेन ब्रह्मणानेन कर्मणानया मेन्या ॥
yo va āpo 'pāṃ aśmā pṛśnir divyo 'psv antar yajuṣyo devayajanaḥ ।
idaṃ tam ati sṛjāmi taṃ mābhyavanikṣi ।
tena tam abhyatisṛjāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
taṃ vadheyaṃ taṃ stṛṣīyānena brahmaṇānena karmaṇānayā menyā ॥
O people of the land, whoever of you among the people is firm as adamant, versatile as the firmament, and brilliant, loved by the people and respected by the wise in the business of governance and administration of the order, hereby I appoint,, and entrust the department to him. Do not forsake him nor must I forsake or neglect him, and thereby we take on whoever hates us and whoever we disapprove, and with this knowledge, through this process of law, and with this act of justice, we counter, cover and eliminate that element of hate and enmity.
10.5.21
यो व आपो ऽपां अग्नयो ऽप्स्व् अन्तर् यजुष्यो देवयजनः ।
इदं तम् अति सृजामि तं माभ्यवनिक्षि ।
तेन तम् अभ्यतिसृजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
तं वधेयं तं स्तृषीयानेन ब्रह्मणानेन कर्मणानया मेन्या ॥
yo va āpo 'pāṃ agnayo 'psv antar yajuṣyo devayajanaḥ ।
idaṃ tam ati sṛjāmi taṃ mābhyavanikṣi ।
tena tam abhyatisṛjāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
taṃ vadheyaṃ taṃ stṛṣīyānena brahmaṇānena karmaṇānayā menyā ॥
O people of the land, whoever of you among the people are brilliant as light, instant and passionate in action as fire, loved by society and respected by the wise in the business of governance and administration of the order, hereby I appoint, and entrust the order to them. Do not forsake them, nor must I forsake and neglect them, and thereby we take on whoever hates us and whoever we disapprove, and with this knowledge, through this process of law, and with this act of justice, we counter, cover and eliminate that element of hate and enmity.
10.5.22
यद् अर्वाचीनं त्रैहायणाद् अनृतं किं चोदिम ।
आपो मा तस्मात् सर्वस्माद् दुरितात् पान्त्व् अंहसः ॥
yad arvācīnaṃ traihāyaṇād anṛtaṃ kiṃ codima ।
āpo mā tasmāt sarvasmād duritāt pāntv aṃhasaḥ ॥
Whatever untrue we might have spoken in the last three years, this side lower and other than of knowledge, karma and worship, the trio of noble action, in the service of Lord Supreme, may the sages excuse and the Lord guard and save us from all that sin and evil.
10.5.23
समुद्रं वः प्र हिणोमि स्वां योनिम् अपीतन ।
अरिष्टाः सर्वहायसो मा च नः किं चनाममत् ॥
samudraṃ vaḥ pra hiṇomi svāṃ yonim apītana ।
ariṣṭāḥ sarvahāyaso mā ca naḥ kiṃ canāmamat ॥
O sages, O mind and senses, O karmas of this life of existence, I impel and inspire you to move with all your vigour, unhurt, unscathed, to your own original divine source, the Infinite sea. Let there be no pain, no suffering to hurt us.
10.5.24
अरिप्रा आपो अप रिप्रम् अस्मत् ।
प्रास्मद् एनो दुरितं सुप्रतीकाः प्र दुष्वप्न्यम् प्र मलं वहन्तु ॥
ariprā āpo apa ripram asmat ।
prāsmad eno duritaṃ supratīkāḥ pra duṣvapnyam pra malaṃ vahantu ॥
Let the waters of nature and sages of humanity, free from sin and defilement, noble and beautiful of aspect, wash off all sin and evil from us, cast away all dirt and evil dreams from us.
10.5.25
विष्णोः क्रमो ऽसि सपत्नहा पृथिवीसंशितो ऽग्नितेजाः ।
पृथिवीम् अनु वि क्रमे ऽहं पृथिव्यास् तं निर् भजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
स मा जीवीत् तं प्रानो जहातु ॥
viṣṇoḥ kramo 'si sapatnahā pṛthivīsaṃśito 'gnitejāḥ ।
pṛthivīm anu vi krame 'haṃ pṛthivyās taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
sa mā jīvīt taṃ prāno jahātu ॥
O man, you are Vishnu’s own power and projection, subduer of challenging negativities, nourished, strengthened, honed, perfected, magnetised by the earth and blest with the fire of Agni. I strive and advance over the earth. We strike out that negativity from the earth which hates us and which we hate. That adversary must not survive. Let even life energy forsake that.
10.5.26
विष्णोः क्रमो ऽसि सपत्नहान्तरिक्षसंशितो वायुतेजाः ।
अन्तरिक्षम् अनु वि क्रमे ऽहं अन्तरिक्षात् तं निर् भजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
स मा जीवीत् तं प्रानो जहातु ॥
viṣṇoḥ kramo 'si sapatnahāntarikṣasaṃśito vāyutejāḥ ।
antarikṣam anu vi krame 'haṃ antarikṣāt taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
sa mā jīvīt taṃ prāno jahātu ॥
You are the stride, projection and power of Vishnu, subduer of adversaries, strengthened, honed and sharpened by the firmament, blest with the force of thunder and lightning. I strive and advance across the firmament. We strike out that negativity from the firmament which negates us and which we hate. That negativity must not survive. Let even life energy forsake that.
10.5.27
विष्णोः क्रमो ऽसि सपत्नहा द्यौसंशितः सूर्यतेजाः ।
दिवम् अनु वि क्रमे ऽहं दिवस् तं निर् भजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
स मा जिवीत् तं प्रानो जहातु ॥
viṣṇoḥ kramo 'si sapatnahā dyausaṃśitaḥ sūryatejāḥ ।
divam anu vi krame 'haṃ divas taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
sa mā jivīt taṃ prāno jahātu ॥
You are Vishnu’s stride of the power and projection of his light, subduer of adversaries, strengthened, honed and illuminated by the light of heaven, blest with the refulgence of the sun. I strive and advance in conformity with the radiation of heavenly light. We strike out those negativities from the light-sphere of life which negate us and which we hate. Negativity and negation must not survive and thrive. Let even life energy forsake that.
10.5.28
विष्णोः क्रमो ऽसि सपत्नहा दिक्संशितो मनस्तेजाः ।
दिशो अनु वि क्रमे ऽहं दिग्भ्यस् तं निर् भजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
स मा जीवीत् तं प्रानो जहातु ॥
viṣṇoḥ kramo 'si sapatnahā diksaṃśito manastejāḥ ।
diśo anu vi krame 'haṃ digbhyas taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
sa mā jīvīt taṃ prāno jahātu ॥
You are Vishnu’s stride of power and presence, subduer of adversaries, strengthened, honed and perfected by space, blest with the refulgence of cosmic mind. I strive and advance in pursuance of the boundlessness of space. We strike out those restrictions and negativities from our life space and mind which restrict us and which we reject. Closeness and negativity must not survive to thrive. Let even life energy forsake that negativity and negation.
10.5.29
विष्णोः क्रमो ऽसि सपत्नहाशासंशितो वाततेजाः ।
आशा अनु वि क्रमे ऽहं आशाभ्यस् तं निर् भजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
स मा जीवीत् तं प्रानो जहातु ॥
viṣṇoḥ kramo 'si sapatnahāśāsaṃśito vātatejāḥ ।
āśā anu vi krame 'haṃ āśābhyas taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
sa mā jīvīt taṃ prāno jahātu ॥
You are Vishnu’s stride of power, presence and force, subduer of adversaries, strengthened, honed and sharpened by definite direction of action, blest with the force of wind shears. I strive and advance in the definite direction of our goal. We strike out those adversaries and hurdles which obstruct us on way and which we hate and reject. Hurdles and adversaries must not survive, much less thrive. Let even life energy forsake the negativities. (5)
10.5.30
विष्णोः क्रमो ऽसि सपत्नहा ऋक्संशितो सामतेजाः ।
ऋचो ऽनु वि क्रमे ऽहं ऋग्भ्यस् तं निर् भजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
स मा जीवीत् तं प्रानो जहातु ॥
viṣṇoḥ kramo 'si sapatnahā ṛksaṃśito sāmatejāḥ ।
ṛco 'nu vi krame 'haṃ ṛgbhyas taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
sa mā jīvīt taṃ prāno jahātu ॥
You are the stride of Vishnu (beyond physicality), destroyer of adversaries and adversities, strengthened, seasoned and inspired by Rks and blest with the energy and ecstasy of Samans. I strive and advance in pursuance of the Rks. We strike out those adversaries from our way of the Rks which hate and obstruct us and which we hate and reject. Hate and adversaries must not survive, nor thrive. Let even life energy forsake hate and adversity.
10.5.31
विष्णोः क्रमो ऽसि सपत्नहा यज्ञसंशितो ब्रह्मतेजाः ।
यज्ञम् अनु वि क्रमे ऽहं यज्ञात् तं निर् भजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
स मा जीवीत् तं प्रानो जहातु ॥
viṣṇoḥ kramo 'si sapatnahā yajñasaṃśito brahmatejāḥ ।
yajñam anu vi krame 'haṃ yajñāt taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
sa mā jīvīt taṃ prāno jahātu ॥
You are the stride of Vishnu (into the realm of cosmic yajna), destroyer of adversaries and negativities. You are strengthened, seasoned and liberalised by yajna, and blest with the glory and splendour of Brahma. I strive and advance in life by the way of yajna. We remove those adversaries and negativities from the way of yajna by yajna who hate and obstruct us and whom we hate and reject. Hate and adversaries must not survive, nor thrive. Let even life energy forsake hate and enmity.
10.5.32
विष्णोः क्रमो ऽसि सपत्नहौषधीसंशितो सोमतेजाः ।
ओषधीर् अनु वि क्रमे ऽहं ओषधीभ्यस् तं निर् भजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
स मा जीवीत् तं प्रानो जहातु ॥
viṣṇoḥ kramo 'si sapatnahauṣadhīsaṃśito somatejāḥ ।
oṣadhīr anu vi krame 'haṃ oṣadhībhyas taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
sa mā jīvīt taṃ prāno jahātu ॥
You are the stride and pervasion of Vishnu (into biological life), you are destroyer of adversaries. You are nourished, strengthened and vitalised by herbs, blest with the spirit and ecstatic life of soma. I strive and advance in life like the growth of herbs and trees and their vitality. We remove those adversaries and negativities from oshadhis by oshadhis which obstruct and negate us and which we too hate and oppose. Hate and negativities must not live, nor thrive, let even life energy forsake them.
10.5.33
विष्णोः क्रमो ऽसि सपत्नहाप्सुसंशितो वरुणतेजाः ।
अपो ऽनु वि क्रमे ऽहं अद्भ्यस् तं निर् भजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
स मा जीवीत् तं प्रानो जहातु ॥
viṣṇoḥ kramo 'si sapatnahāpsusaṃśito varuṇatejāḥ ।
apo 'nu vi krame 'haṃ adbhyas taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
sa mā jīvīt taṃ prāno jahātu ॥
You are Vishnu’s stride (into the dynamics of life), seasoned and sharpened for action as destroyer of adversaries, and blest with the splendour of cosmic waters and justice. I strive and advance into life in pursuance of action, justice and generosity. We remove all adversaries and negatives from our paths of action by positive action. We fight out those that hate and obstruct us and those we hate and reject for their negativity. Let not hate and enmity survive and live on. Let even life energy forsake all hate and enmity.
10.5.34
विष्णोः क्रमो ऽसि सपत्नहा कृषिसंशितो ऽन्नतेजाः ।
कृषिम् अनु वि क्रमे ऽहं कृष्यास् तं निर् भजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
स मा जीवीत् तं प्रानो जहातु ॥
viṣṇoḥ kramo 'si sapatnahā kṛṣisaṃśito 'nnatejāḥ ।
kṛṣim anu vi krame 'haṃ kṛṣyās taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
sa mā jīvīt taṃ prāno jahātu ॥
You are the stride of Vishnu into productivity, destroyer of adversaries, strengthened, raised and sharpened by the abundance of farming, and blest with the vigour and vitality of food. I strive and advance into life in pursuance of the plenty and generosity of food and farming. From the way of food and farming we remove all those factors and negativities which oppose and obstruct us and those which we oppose and reject. Let no negativity and obstruction survive and last. Let even life energy forsake the negativity and obstruction of hate and enmity.
10.5.35
विस्णोः क्रमो ऽसि सपत्नहा प्राणसंशितः पुरुषतेजाः ।
प्राणम् अनु वि क्रमे ऽहं प्राणात् तं निर् भजामो यो ऽस्मान् द्वेष्टि यं वयं द्विष्मः ।
स मा जीवीत् तं प्रानो जहातु ॥
visṇoḥ kramo 'si sapatnahā prāṇasaṃśitaḥ puruṣatejāḥ ।
prāṇam anu vi krame 'haṃ prāṇāt taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ ।
sa mā jīvīt taṃ prāno jahātu ॥
You are Vishnu’s stride over life energy. destroyer of adversaries, strengthened and sharpened by the living energy of prana, blest by the splendour of Purusha, living spirit of the universe. I strive and advance in pursuance of prana. We remove from the way of vibrant living all those negativities which oppose and obstruct us and which we hate and reject. Let not such opposition to pranic progress survive and thrive. Let even life energy forsake such negativity, hate and enmity.
10.5.36
जितम् अस्माकम् उद्भिन्नम् अस्माकम् अभ्य् अष्ठां विश्वाः पृतना अरातीः ।
इदम् अहम् आमुष्यायणस्यामुष्याः पुत्रस्य वर्चस् तेजः प्राणम् आयुर् नि वेष्टयामीदम् एनम् अधराञ्चं पादयामि ॥
jitam asmākam udbhinnam asmākam abhy aṣṭhāṃ viśvāḥ pṛtanā arātīḥ ।
idam aham āmuṣyāyaṇasyāmuṣyāḥ putrasya varcas tejaḥ prāṇam āyur ni veṣṭayāmīdam enam adharāñcaṃ pādayāmi ॥
Whatever is won is ours, secured. Whatever is discovered, uncovered, created is ours, secured. All enemies, all adversities, I have stemmed and stilled. Hereby I secure the life, energy, lustre and splendour of the scion of such and such family and the son of such and such mother. Hereby I cast down this enemy and adversity of this land and its people.
10.5.37
सूर्यस्यावृतम् अन्वावर्ते दक्षिणाम् अन्व् आवृतम् ।
सा मे द्रविणं यछतु सा मे ब्राह्मणवर्चसम् ॥
sūryasyāvṛtam anvāvarte dakṣiṇām anv āvṛtam ।
sā me draviṇaṃ yachatu sā me brāhmaṇavarcasam ॥
I follow the course of life in accordance with the course of the sun on the right, in Dakshinayana. May that course of progress give me strength and wealth of honour and glory of Brahmanic splendour of peace.
10.5.38
दिशो ज्योतिष्मतीर् अभ्यावर्ते ।
ता मे द्रविणं यछन्तु ता मे ब्राह्मणवर्चसम् ॥
diśo jyotiṣmatīr abhyāvarte ।
tā me draviṇaṃ yachantu tā me brāhmaṇavarcasam ॥
I turn and advance in the directions of light and enlightenment. May these give me strength and wealth of honour and glory of the Brahmanic order of peace and splendour.
10.5.39
सप्तऋषीन् अभ्यावर्ते ।
ते मे द्रविणं यछन्तु ते मे ब्राह्मणवर्चसम् ॥
saptaṛṣīn abhyāvarte ।
te me draviṇaṃ yachantu te me brāhmaṇavarcasam ॥
I follow the course of the seven sages. May they give me strength and wealth of honour and glory of the Brahmanic order of peace and enlightenment.
10.5.40
ब्रह्माभ्यावर्ते ।
तन् मे द्रविणं यछन्तु तन् मे ब्राह्मणवर्चसम् ॥
brahmābhyāvarte ।
tan me draviṇaṃ yachantu tan me brāhmaṇavarcasam ॥
I follow the course of life revealed by Brahma and shown by Veda. May it give me strength and wealth of honour and glory of the Brahmanic order of peace and enlightenment.
10.5.41
ब्राह्मणां अभ्यावर्ते ।
ते मे द्रविणं यछन्तु ते मे ब्राह्मणवर्चसम् ॥
brāhmaṇāṃ abhyāvarte ।
te me draviṇaṃ yachantu te me brāhmaṇavarcasam ॥
I follow the course of life shown by Brahmanas, sages of knowledge and enlightenment. May they give me wealth and glory of the Brahmanic order of honour and enlightenment.
10.5.42
यम् वयं मृगयामहे तं वधै स्तृणवामहै ।
व्यात्ते परमेष्ठिनो ब्रह्मणापीपदाम तम् ॥
yam vayaṃ mṛgayāmahe taṃ vadhai stṛṇavāmahai ।
vyātte parameṣṭhino brahmaṇāpīpadāma tam ॥
Whatever evil we hunt out, we deal with by the force of law, refer it to the Lord Supreme’s law of dispensation and dispose of by the law of Dharma, i.e., the law of the constitution.
10.5.43
वैश्वानरस्य दंष्ट्राभ्यां हेतिस् तं सम् अधाद् अभि ।
इयं तं प्सात्व् आहुतिः समिद् देवी सहीयसी ॥
vaiśvānarasya daṃṣṭrābhyāṃ hetis taṃ sam adhād abhi ।
iyaṃ taṃ psātv āhutiḥ samid devī sahīyasī ॥
The arms of law have caught it by the lord’s rules of order for peace and punishment, and let this action of law and administration deal with it as the divine blaze of vedi fire accepts an oblation.
10.5.44
राज्ञो वरुणस्य बन्धो ऽसि ।
सो ऽमुम् आमुष्यायणम् अमुष्याः पुत्रम् अन्ने प्राणे बधान ॥
rājño varuṇasya bandho 'si ।
so 'mum āmuṣyāyaṇam amuṣyāḥ putram anne prāṇe badhāna ॥
You are subject to the law of the ruler Varuna, i.e., laws of the land subsisting within the laws of Nature and Divinity. O powers of law and order, take this man, son of such and such family and son of such and such mother, subject to his right to life and maintenance in the law.
10.5.45
यत् ते अन्नं भुवस् पत आक्षियति पृथिवीम् अनु ।
तस्य नस् त्वं भुवस् पते संप्रयछ प्रजापते ॥
yat te annaṃ bhuvas pata ākṣiyati pṛthivīm anu ।
tasya nas tvaṃ bhuvas pate saṃprayacha prajāpate ॥
O lord of the land, ruler and protector of the people, whatever laws of food and means of maintenance obtain in the land according to conditions of the earth for you and the people, O Prajapati, give us our share of that.
10.5.46
अपो दिव्या अचायिषं रसेन सम् अपृक्ष्महि ।
पयस्वान् अग्न आगमं तं मा सं सृज वर्चसा ॥
apo divyā acāyiṣaṃ rasena sam apṛkṣmahi ।
payasvān agna āgamaṃ taṃ mā saṃ sṛja varcasā ॥
I have sought for a drink of the celestial waters of life. Let us be regaled with nectar to satiety. Hey Agni, I have come with the offer of milky oblations. Pray bless me with the divine lustre and splendour of life.
10.5.47
सं माग्ने वर्चसा सृज सं प्रजया सम् आयुषा ।
विद्युर् मे अस्य देवा इन्द्रो विद्यात् सह ऋषिभिः ॥
saṃ māgne varcasā sṛja saṃ prajayā sam āyuṣā ।
vidyur me asya devā indro vidyāt saha ṛṣibhiḥ ॥
Hey Agni, bless me with honour and lustre, bless me with progeny, with good health and full age. Let the divines know of me thus, let Indra know of me along with the holy sages.
10.5.48
यद् अग्ने अद्य मिथुना शपतो यद् वाचस् तृष्टं जनयन्त रेभाः ।
मन्योर् मनसः शरव्या जायते या तया विध्य हृदये यातुधानान् ॥
yad agne adya mithunā śapato yad vācas tṛṣṭaṃ janayanta rebhāḥ ।
manyor manasaḥ śaravyā jāyate yā tayā vidhya hṛdaye yātudhānān ॥
Hey Agni, now whatever wedded couples swear at each other, what rude word wastours utter in quarrel, whatever painful words are uttered by them out of angry mind, with that very affliction strike these hurtful people through the heart. (Let them realise what pain is.)
10.5.49
परा शृणीहि तपसा यातुधानान् पराग्ने रक्षो हरसा शृणीहि ।
परार्चिषा मूरदेवां छृणीहि परासुतृपः शोशुचतः शृणीहि ॥
parā śṛṇīhi tapasā yātudhānān parāgne rakṣo harasā śṛṇīhi ।
parārciṣā mūradevāṃ chṛṇīhi parāsutṛpaḥ śośucataḥ śṛṇīhi ॥
10.5.50
अपाम् अस्मै वज्रं प्र हरामि चतुर्भृष्टिं शीर्षभिद्याय विद्वान् ।
सो अस्याङ्गानि प्र शृणातु सर्वा तन् मे देवा अनु जानन्तु विश्वे ॥
apām asmai vajraṃ pra harāmi caturbhṛṣṭiṃ śīrṣabhidyāya vidvān ।
so asyāṅgāni pra śṛṇātu sarvā tan me devā anu jānantu viśve ॥
Sūkta 6
Atharvaveda 10.6 · 35 mantras
10.6.1
अरातीयोर् भ्रातृव्यस्य दुर्हार्दो द्विषतः शिरः ।
अपि वृश्चाम्य् ओजसा ॥
arātīyor bhrātṛvyasya durhārdo dviṣataḥ śiraḥ ।
api vṛścāmy ojasā ॥
With vision, valour and lustre I fell the cleverness and callousness of the head and heart of the uncreative, unproductive evader of social obligations, the internal saboteur, evil at heart and rank hater of society.
10.6.2
वर्म मह्यम् अयं मणिः फालाज् जातः करिष्यति ।
पूर्णो मन्थेन मागमद् रसेन सह वर्चसा ॥
varma mahyam ayaṃ maṇiḥ phālāj jātaḥ kariṣyati ।
pūrṇo manthena māgamad rasena saha varcasā ॥
This jewel of abundant food bom of ploughshare and farming would come to me by hard work in full measure with delightful vigour and valour and it will act for me as an armour for security and protection.
10.6.3
यत् त्वा शिक्वः परावधीत् तक्षा हस्तेन वास्या ।
आपस् त्वा तस्मज् जीवलाः पुनन्तु शुचयः शुचिम् ॥
yat tvā śikvaḥ parāvadhīt takṣā hastena vāsyā ।
āpas tvā tasmaj jīvalāḥ punantu śucayaḥ śucim ॥
As the skilled carpenter with expert hand and adze chiselled and shaped you, O plough-share, from that state let pure life-giving waters purify and sanctify you with living food for life.
10.6.4
हिरण्यस्रग् अयं मणिः श्रद्धां यज्ञं महो दधत् ।
गृहे वसतु नो ऽतिथिः ॥
hiraṇyasrag ayaṃ maṇiḥ śraddhāṃ yajñaṃ maho dadhat ।
gṛhe vasatu no 'tithiḥ ॥
Let this gold threaded jewel bear and bring us faith, yajna and glory, and abide in our home like an honoured visitor without any definite date, permanently.
10.6.5
तस्मै घृतं सुरं मध्व् अन्नमन्नम् क्षदामहे ।
स नः पितेव पुत्रेभ्यः श्रेयःश्रेयश् चिकित्सतु भूयोभूयः श्वःश्वो देवेभ्यो मणिर् एत्य ॥
tasmai ghṛtaṃ suraṃ madhv annamannam kṣadāmahe ।
sa naḥ piteva putrebhyaḥ śreyaḥśreyaś cikitsatu bhūyobhūyaḥ śvaḥśvo devebhyo maṇir etya ॥
To that jewel visitor we offer ghrta, exhilarating drink, honey and food of many varieties. May the visitor, come from the divinities, bring us, like father for his children, honour, goodness and greatness again and again, day by day.
10.6.6
यम् अबध्नाद् बृहस्पतिर् मणिं फालं घृतश्चुतम् उग्रं कधिरम् ओजसे ।
तम् अग्निः प्रत्य् अमुञ्चत सो अस्मै दुह आज्यं भूयोभूयः श्वःश्वस् तेन त्वं द्विषतो जहि ॥
yam abadhnād bṛhaspatir maṇiṃ phālaṃ ghṛtaścutam ugraṃ kadhiram ojase ।
tam agniḥ praty amuñcata so asmai duha ājyaṃ bhūyobhūyaḥ śvaḥśvas tena tvaṃ dviṣato jahi ॥
That jewel of abundant food bom of the ploughshare of khadira wood, powerful and replete with ghrta, which Brhaspati, the cosmic high priest, tied for the sake of strength and splendour, Agni, leading light of the land, received and wore. May that jewel create and bring in for the recipient holy ghrta for the expansion of the yajna of the social order, again and again, day by day. O man, with that jewel of abundance and power destroy those forces which hate and destroy.
10.6.7
यम् अबध्नाद् बृहस्पतिर् मणिं फालं घृतश्चुतम् उग्रं कधिरम् ओजसे ।
तम् इन्द्रः प्रत्य् अमुञ्चतौजसे वीर्याय कम् ।
सो अस्मै बलम् इद् दुहे भूयोभूयः श्वःश्वस् तेन त्वं द्विषतो जहि ॥
yam abadhnād bṛhaspatir maṇiṃ phālaṃ ghṛtaścutam ugraṃ kadhiram ojase ।
tam indraḥ praty amuñcataujase vīryāya kam ।
so asmai balam id duhe bhūyobhūyaḥ śvaḥśvas tena tvaṃ dviṣato jahi ॥
That jewel of abundance, powerful and replete with ghrta, born of the plough-share of Khadira wood, which Brhaspati, the high priest, tied for the sake of strength and splendour, Indra, the mighty ruler, received and wore for splendour, valour and peace and prosperity. May that jewel create and bring in for the recipient strength for the expansion of the yajna of the social order again and agian, day by day. O man, with that jewel of abundance and power destroy those forces which hate and destroy.
10.6.8
यम् अबध्नाद् बृहस्पतिर् मणिं फालं घृतश्चुतम् उग्रम् कधिरम् ओजसे ।
तं सोमः प्रत्य् अमुञ्चत महे श्रोत्राय चक्षसे ।
सो अस्मै वर्च इद् दुहे भूयोभूयः श्वःश्वस् तेन त्वम् द्विषतो जहि ॥
yam abadhnād bṛhaspatir maṇiṃ phālaṃ ghṛtaścutam ugram kadhiram ojase ।
taṃ somaḥ praty amuñcata mahe śrotrāya cakṣase ।
so asmai varca id duhe bhūyobhūyaḥ śvaḥśvas tena tvam dviṣato jahi ॥
That jewel of abundance, powerful and replete with ghrta, bom of the plough share of Khadira wood, which Brhaspati, the high priest, tied for the sake of strength and splendour, Sama, head of the spirit and powers of peace, order and joy, received and wore for vision, wisdom and listening to the revelation of the tmth of universal order. May that jewel create and bring in for the recipient light and splendour again and again, day by day. O man, with that jewel of abundance, light and splendour, destroy the forces that hate and destroy.
10.6.9
यम् अबध्नाद् बृहस्पतिर् मणिं फालं घृतश्चुतम् उग्रं खदिरम् ओजसे ।
तं सूर्यः प्रत्य् अमुञ्चत तेनेमा अजयद् दिशः ।
सो अस्मै भूतिम् इद् दुहे भूयोभूयः श्वःश्वस् तेन त्वं द्विषतो जहि ॥
yam abadhnād bṛhaspatir maṇiṃ phālaṃ ghṛtaścutam ugraṃ khadiram ojase ।
taṃ sūryaḥ praty amuñcata tenemā ajayad diśaḥ ।
so asmai bhūtim id duhe bhūyobhūyaḥ śvaḥśvas tena tvaṃ dviṣato jahi ॥
That jewel of abundance, powerful and replete with ghrta, bom of the plough share of khadira wood, which Brhaspati, cosmic high priest, tied for the sake of strength and splendour, the sun received and wore and thereby conquered all the directions of space. May that jewel create and bring in for the recipient superabundance of prosperity and light again and again, more and more, day by day. O man, with that jewel of light and abundance, destroy the forces that hate and destroy.
10.6.10
यम् अबध्नाद् बृहस्पतिर् मणिं फालं घृतश्चुतम् उग्रम् खदिरम् ओजसे ।
तम् बिभ्रच् चन्द्रमा मणिम् असुराणां पुरो ऽजयद् दानवानां हिरण्ययीः ।
सो अस्मै श्रियम् इद् दुहे भूयोभूयः श्वःश्वस् तेन त्वं द्विषतो जहि ॥
yam abadhnād bṛhaspatir maṇiṃ phālaṃ ghṛtaścutam ugram khadiram ojase ।
tam bibhrac candramā maṇim asurāṇāṃ puro 'jayad dānavānāṃ hiraṇyayīḥ ।
so asmai śriyam id duhe bhūyobhūyaḥ śvaḥśvas tena tvaṃ dviṣato jahi ॥
That jewel of abundance, powerful and replete with ghrta, bom of the plough share of the Khadira wood of nature, which Brhaspati, the cosmic high priest, tied for the sake of strength and splendour, Chandrama, the moon, received and bore, and thereby conquered the golden cities of demons and devourers. That created and brought in for the recipient beauty and grace more and more, day by day. O man, with that jewel of abundance and grace, eliminate the forces which hate and destroy.
10.6.11
यम् अबध्नाद् बृहस्पतिर् वाताय मणिम् आशवे ।
सो अस्मै वाजिनम् इद् दुहे भूयोभूयः श्वःश्वस् तेन त्वं द्विषतो जहि ॥
yam abadhnād bṛhaspatir vātāya maṇim āśave ।
so asmai vājinam id duhe bhūyobhūyaḥ śvaḥśvas tena tvaṃ dviṣato jahi ॥
That jewel-mani, divine thought, which Brhaspati, lord creator of the expansive universe, created and bore by himself for the origination of dynamic energy, that thought and energy set in motion the speed of evolution for this same lord, set it in motion more and ever more, moment by moment of chronological time. O man, as part of the evolution, eliminate the forces that hate, oppose and negate the process of evolution.
10.6.12
यम् अबध्नाद् बृहस्पतिर् वाताय मणिम् आशवे ।
तेनेमां मणिना कृषिम् अश्विनाव् अभि रक्षतः ।
स भिषग्भ्यां महो दुहे भूयोभूयः श्वःश्वस् तेन त्वं द्विषतो जहि ॥
yam abadhnād bṛhaspatir vātāya maṇim āśave ।
tenemāṃ maṇinā kṛṣim aśvināv abhi rakṣataḥ ।
sa bhiṣagbhyāṃ maho duhe bhūyobhūyaḥ śvaḥśvas tena tvaṃ dviṣato jahi ॥
That jewel-mani of divine thought which Brhaspati set in motion for the origination of dynamic energy for the evolution of existence, by that very jewel energy the Ashvins, twin motions of prana and apana currents of cosmic energy circuit, protect and promote this process of Biological evolution and agriculture. The same jewel creates and takes forward the grand evolution for the twin procreative forces, the Ashvins, more and ever more, moment by moment. O man, as part of the evolution, eliminate the forces that hate, oppose and negate the process of evolution.
10.6.13
यम् अबध्नाद् बृहस्पतिर् वाताय मणिम् आशवे ।
तम् बिभ्रत् सविता मणिं तेनेदम् अजयत् स्वः ।
सो अस्मै सूनृतां दुहे भूयोभूयः श्वःश्वस् तेन त्वं द्विषतो जहि ॥
yam abadhnād bṛhaspatir vātāya maṇim āśave ।
tam bibhrat savitā maṇiṃ tenedam ajayat svaḥ ।
so asmai sūnṛtāṃ duhe bhūyobhūyaḥ śvaḥśvas tena tvaṃ dviṣato jahi ॥
That jewel-mani of divine thought which Brhaspati set in motion for the origination of dynamic energy for the evolution of existence, that mani, Savita, the sun, bore and thereby won this light of heaven. That same Savita, the light and divine energy, distilled and revealed the divine knowledge and the language of divine knowledge for this humanity more and ever more, moment by moment, day by day. O man, by virtue of the same light and truth, eliminate the forces of hate and enmity which negate the process of knowledge and progress.
10.6.14
यम् अबध्नाद् बृहस्पतिर् वाताय मणिम् आशवे ।
तम् आपो बिभ्रतीर् मणिं सदा धावन्त्य् अक्षिताः ।
स आभ्यो ऽमृतम् इद् दुहे भूयोभूयः श्वःश्वस् तेन त्वं द्विषतो जहि ॥
yam abadhnād bṛhaspatir vātāya maṇim āśave ।
tam āpo bibhratīr maṇiṃ sadā dhāvanty akṣitāḥ ।
sa ābhyo 'mṛtam id duhe bhūyobhūyaḥ śvaḥśvas tena tvaṃ dviṣato jahi ॥
That jewel-mani of divine thought which Brhaspati set in motion for the origination of dynamic energy for the evolution of existence, that same divine energy, waters bear as a jewel and always flow unhurt and unobstructed. That same divine energy distils the nectar of life for these waters and for humanity from these waters, more and ever more, day by day. O man, by the same flow of energy, the waters, and the nectar of life, eliminate the forces of hate and enmity which negate life’s progress.
10.6.15
यम् अबध्नाद् बृहस्पतिर् वाताय मणिम् आशवे ।
तम् राजा वरुणो मणिं प्रत्य् अमुञ्चत शंभुवम् ।
सो अस्मै सत्यम् इद् दुहे भूयोभूयः श्वःश्वस् तेन त्वं द्विषतो जहि ॥
yam abadhnād bṛhaspatir vātāya maṇim āśave ।
tam rājā varuṇo maṇiṃ praty amuñcata śaṃbhuvam ।
so asmai satyam id duhe bhūyobhūyaḥ śvaḥśvas tena tvaṃ dviṣato jahi ॥
That jewel-mani of divine thought which Brhaspati set in motion for the origination of divine energy for the evolution of existence, that same jewelmani, giver of peace and well being, the refulgent ruler Varuna received and wore, and that brought for this ruler the truth of the reality of life across the universe, the world and the regions of the world, and all the time brings in the truth of life more and ever more, day by day. O man, by virtue of the truth of life and its evolution, throw out the forces of hate and enmity which negate life’s progress and truth.
10.6.16
यम् अबध्नाद् बृहस्पतिर् वाताय मणिम् आशवे ।
तं देवा बिभ्रतो मणिं सर्वांल् लोकान् युधाजयन् ।
स एभ्यो जितिम् इद् दुहे भूयोभूयः श्वःश्वस् तेन त्वं द्विषतो जहि ॥
yam abadhnād bṛhaspatir vātāya maṇim āśave ।
taṃ devā bibhrato maṇiṃ sarvāṃl lokān yudhājayan ।
sa ebhyo jitim id duhe bhūyobhūyaḥ śvaḥśvas tena tvaṃ dviṣato jahi ॥
That jewel-mani of divine thought which Brhaspati set in motion for the origination of dynamic energy for the evolution of existence, that same energy, the Devas, divine forces of nature and noble people of light, knowledge and generosity, received and bore, and, with their struggle for evolution and progress, won all the regions of the world. That same energy and the struggle brought and brings victory more and ever more, day by day. O man, by the same energy and the same struggle, throw off the forces of hate and enmity which negate and obstruct the struggle for progress and evolution.
10.6.17
यम् अबध्नाद् बृहस्पतिर् वाताय मणिम् आशवे ।
तम् इमं देवता मणिं प्रत्य् अमुञ्चन्त शम्भुवम् ।
स आभ्यो विश्वम् इद् दुहे भूयोभूयः श्वःश्वस् तेन त्वं द्विषतो जहि ॥
yam abadhnād bṛhaspatir vātāya maṇim āśave ।
tam imaṃ devatā maṇiṃ praty amuñcanta śambhuvam ।
sa ābhyo viśvam id duhe bhūyobhūyaḥ śvaḥśvas tena tvaṃ dviṣato jahi ॥
That jewel-mani of divine thought which Brhaspati set in motion for the origination of dynamic energy for the evolution of existence, that very jewel of thought and energy, giver of peace and well being, the Devatas, people of excellence and their mind and senses, received and bore, and that jewel distilled for them and still distils all the experience of the world more and ever more, day by day. O man, by the same energy, mind, senses and experience, rule out the forces of hate and enmity which negate and obstruct the honour and excellence of life.
10.6.18
ऋतवस् तम् अबध्नतार्तवास् तम् अबध्नत ।
संवत्सरस् तं बद्ध्वा सर्वं भूतं वि रक्षति ॥
ṛtavas tam abadhnatārtavās tam abadhnata ।
saṃvatsaras taṃ baddhvā sarvaṃ bhūtaṃ vi rakṣati ॥
That same divine will and energy, the seasons bear, all cycles of the seasons and all that conform to the seasons bear, and the year, which is the presiding power of time over the seasons, bears and thereby protects and promotes all existent facts and processes of the universe over the ways of evolution.
10.6.19
अन्तर्देशा अबध्नत प्रदिशस् तम् अबध्नत ।
प्रजापतिसृष्टो मणिर् द्विषतो मे ऽधरां अकः ॥
antardeśā abadhnata pradiśas tam abadhnata ।
prajāpatisṛṣṭo maṇir dviṣato me 'dharāṃ akaḥ ॥
That jewel of divine will and energy, all directions, spaces, interspaces and interdirections bear and observe in action. May that same jewel of divine will initiated, and set in evolutionary motion by Prajapati, throw down and out all forces of hate and enmity for me and the entire life of humanity.
10.6.20
अथर्वाणो अबध्नताथर्वणा अबध्नत ।
तैर् मेदिनो अङ्गिरसो दस्यूनां बिभिदुः पुरस् तेन त्वम् द्विषतो जहि ॥
atharvāṇo abadhnatātharvaṇā abadhnata ।
tair medino aṅgiraso dasyūnāṃ bibhiduḥ puras tena tvam dviṣato jahi ॥
Atharvans, sages of steady mind free from fluctuation and negativity, bear that same jewel of divine will and energy in their heart and soul. Their disciples and followers too bear the same jewel. By the power of that very jewel, vibrant Angirasas, sages of leading light and energy, shattered the strongholds of negation and destruction. O man, by the same jewel of divine will, light and energy, destroy the forces of hate and enmity which negate and obstruct the excellence and progress of humanity.
10.6.21
तं धाता प्रत्य् अमुञ्चत स भूतं व्य् अकल्पयत् ।
तेन त्वं द्विषतो जहि ॥
taṃ dhātā praty amuñcata sa bhūtaṃ vy akalpayat ।
tena tvaṃ dviṣato jahi ॥
That jewel-mani of power and potential, Dhata, lord of the universe, bore and manifested as his will and dynamic energy, and he created the world of variety in all its multitude. By the same jewel power of your own possibility, O man, eliminate all those negations, hate and oppositions which obstruct your individual, social and spiritual evolution.
10.6.22
यम् अबध्नाद् बृहस्पतिर् देवेभ्यो असुरक्षितिम् ।
स मायं मणिर् आगमद् रसेन सह वर्चसा ॥
yam abadhnād bṛhaspatir devebhyo asurakṣitim ।
sa māyaṃ maṇir āgamad rasena saha varcasā ॥
That jewel-mani of divine power and potential which Brhaspati, lord of the expansive universe, bore and generated for the divinities of nature and humanity, for the evolution of existence and for the control and destruction of evil, has come to me also with the splendour and delight of being (to participate in the evolution of divinity and destruction of evil in my course of life).
10.6.23
यम् अबध्नाद् बृहस्पतिर् देवेभ्यो असुरक्षितिम् ।
स मायं मणिर् आगमत् सह गोभिर् अजाविभिर् अन्नेन प्रजया सह ॥
yam abadhnād bṛhaspatir devebhyo asurakṣitim ।
sa māyaṃ maṇir āgamat saha gobhir ajāvibhir annena prajayā saha ॥
That jewel-mani of divine power and potential, which Brhaspati bore and generated for the divinities for the evolution of existence and control of evil and negativity, has come to me with cows, goats and sheep, and with food and progeny.
10.6.24
यम् अबध्नाद् बृहस्पतिर् देवेभ्यो असुरक्षितिम् ।
स मायं मणिर् आगमत् सह व्रीहियवाभ्यां महसा भूत्या सह ॥
yam abadhnād bṛhaspatir devebhyo asurakṣitim ।
sa māyaṃ maṇir āgamat saha vrīhiyavābhyāṃ mahasā bhūtyā saha ॥
That jewel-mani of divine power and potential, which Brhaspati bore and generated for the divinities for the evolution of existence and control of evil and negativities, has come to me with rice and barley, greatness and prosperity.
10.6.25
यम् अबध्नाद् बृहस्पतिर् देवेभ्यो असुरक्षितिम् ।
स मायं मणिर् आगमन् मधोर् घृतस्य धारया कीलालेन मणिः सह ॥
yam abadhnād bṛhaspatir devebhyo asurakṣitim ।
sa māyaṃ maṇir āgaman madhor ghṛtasya dhārayā kīlālena maṇiḥ saha ॥
That jewel-mani of divine power and potential, which Brhaspati bore and generated for the divinities for the evolution of existence and control of evil and negativities, has come to me with streams of honey and ghrta, the mani with the food of life.
10.6.26
यम् अबध्नाद् बृहस्पतिर् देवेभ्यो असुरक्षितिम् ।
स मायं मणिर् आगमद् ऊर्जया पयसा सह द्रविणेन श्रिया सह ॥
yam abadhnād bṛhaspatir devebhyo asurakṣitim ।
sa māyaṃ maṇir āgamad ūrjayā payasā saha draviṇena śriyā saha ॥
That jewel-mani of divine power and potential, which Brhaspati bore and generated for the divinities for the evolution of existence and control of evil and negativities, has come to me with water, milk and energy, with wealth and with beauty, honour and grace.
10.6.27
यम् अबध्नाद् बृहस्पतिर् देवेभ्यो असुरक्षितिम् ।
स मायं मणिर् आगमत् तेजसा त्विष्या सह यशसा कीर्त्या सह ॥
yam abadhnād bṛhaspatir devebhyo asurakṣitim ।
sa māyaṃ maṇir āgamat tejasā tviṣyā saha yaśasā kīrtyā saha ॥
That jewel-mani of divine power and potential, which Brhaspati bore and generated for the divinities for the evolution of existence and control of evil and negativities, has come to me with lustre and splendour, with honour, excellence and fame.
10.6.28
यम् अबध्नाद् बृहस्पतिर् देवेभ्यो असुरक्षितिम् ।
स मायं मणिर् आगमत् सर्वाभिर् भूतिभिः सह ॥
yam abadhnād bṛhaspatir devebhyo asurakṣitim ।
sa māyaṃ maṇir āgamat sarvābhir bhūtibhiḥ saha ॥
That jewel-mani of divine power and potential, which Brhaspati bore and generated for the divinities for the evolution of existence and control of evil and negativities, has come to me with all wealth and good fortunes of existence.
10.6.29
तम् इमं देवता मणिं मह्यं ददतु पुष्टये ।
अभिभुं क्षत्रवर्धनं सपत्नदम्भनं मणिम् ॥
tam imaṃ devatā maṇiṃ mahyaṃ dadatu puṣṭaye ।
abhibhuṃ kṣatravardhanaṃ sapatnadambhanaṃ maṇim ॥
May the divinities of nature and brilliancies of humanity give me that jewel power and potential for growth and prosperity which sunpasses the rivals, overcomes the adversaries, defeats the enemies and leads the social order to excellence and advancement, yes, that power, potential, and the order of law for existence.
10.6.30
ब्रह्मणा तेजसा सह प्रति मुञ्चामि मे शिवम् ।
असपत्नः सपत्नहा सपत्नान् मे ऽधरां अकः ॥
brahmaṇā tejasā saha prati muñcāmi me śivam ।
asapatnaḥ sapatnahā sapatnān me 'dharāṃ akaḥ ॥
With the divine law, with honour, lustre and excellence, I take on and dedicate myself to this peaceful and blessed power and potential, jewel-mani gifted by Brhaspati, power which has no rival, no adversary, which has overthrown all my rivals and adversaries, and which has rendered me free.
10.6.31
उत्तरं द्विषतो माम् अयं मणिः कृणोतु देवजाः ।
यस्य लोका इमे त्रयः पयो दुग्धम् उपासते ।
स मायम् अधि रोहतु मणिः श्रैष्ठ्याय मूर्धतः ॥
uttaraṃ dviṣato mām ayaṃ maṇiḥ kṛṇotu devajāḥ ।
yasya lokā ime trayaḥ payo dugdham upāsate ।
sa māyam adhi rohatu maṇiḥ śraiṣṭhyāya mūrdhataḥ ॥
May this jewel power born of divinities and gifted raise me to superiority and victory over the powers of hate and enmity, the power whose gift of sustenance, vitality and milk of mercy and grace, all these three worlds of heaven, earth and the firmament worship and enjoy. May this divine gift raise me to the top of excellence and this highest merit seat of life.
10.6.32
यं देवाः पितरो मनुष्या उपजीवन्ति सर्वदा ।
स मायम् अधि रोहतु मणिः श्रैष्ठ्याय मूर्धतः ॥
yaṃ devāḥ pitaro manuṣyā upajīvanti sarvadā ।
sa māyam adhi rohatu maṇiḥ śraiṣṭhyāya mūrdhataḥ ॥
May that divine jewel gift of power and potential, by which all divinities of nature and humanity. all human beings in general and all sustaining powers have their life and existence always, raise me to the top of excellence and the highest merit seat of life.
10.6.33
यथा बीजम् उर्वरायां कृष्टे फालेन रोहति ।
एवा मयि प्रजा पशवो ऽन्नमन्नं वि रोहतु ॥
yathā bījam urvarāyāṃ kṛṣṭe phālena rohati ।
evā mayi prajā paśavo 'nnamannaṃ vi rohatu ॥
Just as the seed grows to life and luxuriance in the fertile soil tilled by the plough, so may, in my life, progeny, wealth of animals and food rise and grow more and ever more.
10.6.34
यस्मै त्वा यज्ञवर्धन मणे प्रत्यमुचं शिवम् ।
तं त्वं शतदक्षिण मणे श्रैष्ठ्याय जिन्वतात् ॥
yasmai tvā yajñavardhana maṇe pratyamucaṃ śivam ।
taṃ tvaṃ śatadakṣiṇa maṇe śraiṣṭhyāya jinvatāt ॥
O divine jewel gift of power and potential, augmenter of the yajna of life, generous harbinger of a hundred gifts of merit and prosperity, whoever the person, progeny or disciple I consecrate with you, may this blessed gift of divinity, inspire, energise and raise the recipient to the top of excellence.
10.6.35
एतम् इध्मं समाहितं जुषणो अग्ने प्रति हर्य होमैः ।
तस्मिन् विधेम सुमतिं स्वस्ति प्रजाम् चक्षुः पशून्त् समिद्धे जातवेदसि ब्रह्मणा ॥
etam idhmaṃ samāhitaṃ juṣaṇo agne prati harya homaiḥ ।
tasmin vidhema sumatiṃ svasti prajām cakṣuḥ paśūnt samiddhe jātavedasi brahmaṇā ॥
O Holy fire, lover of this holy fuel brought up and offered with faith, rise and rejoice by our offers of oblations, which, we pray, receive and reward us. O friends, in the fire of omniscience, lighted and raised with divine knowledge and the chant of Vedic verses, let us discover and find for ourselves noble intelligence and wisdom, happiness and well being, divine vision and the wealth of life.
Sūkta 7 — Skambha, Jyeshtha Brahma Devata, Atharva Rshi
Atharvaveda 10.7 · 44 mantras
10.7.1
कस्मिन्न् अङ्गे तपो अस्याधि तिष्ठति कस्मिन्न् अङ्ग ऋतम् अस्याध्य् आहितम् ।
क्व व्रतं क्व श्रद्धास्य तिष्ठति कस्मिन्न् अङ्गे सत्यम् अस्य प्रतिष्ठितम् ॥
kasminn aṅge tapo asyādhi tiṣṭhati kasminn aṅga ṛtam asyādhy āhitam ।
kva vrataṃ kva śraddhāsya tiṣṭhati kasminn aṅge satyam asya pratiṣṭhitam ॥
In what part of Skambha does Tapas, creative heat of will and intention, abide? In which part does Rtam, truth and law of mutability, abide, held and controlled in function? Where the vow of discipline and commitment? Where faith in existence? In which part does Satyam, reality of the constancy base of mutability, abide, held in place?
10.7.2
कस्माद् अङ्गाद् दीप्यते अग्निर् अस्य कस्माद् अङ्गात् पवते मातरिश्व ।
कस्माद् अङ्गाद् वि मिमीते ऽधि चन्द्रमा मह स्कम्भस्य मिमानो अङ्गम् ॥
kasmād aṅgād dīpyate agnir asya kasmād aṅgāt pavate mātariśva ।
kasmād aṅgād vi mimīte 'dhi candramā maha skambhasya mimāno aṅgam ॥
From which part and power of it does fire bum and shine? From which part or power of it does the wind blow across the firmament? From which part, by what power, does the moon traverse the space, covering which part of mighty Skambha?
10.7.3
कस्मिन्न् अङ्गे तिष्ठति भूमिर् अस्य कस्मिन्न् अङ्गे तिष्ठत्य् अन्तरिक्षम् ।
कस्मिन्न् अङ्गे तिष्ठत्य् आहिता द्यौः कस्मिन्न् अङ्गे तिष्ठत्य् उत्तरं दिवः ॥
kasminn aṅge tiṣṭhati bhūmir asya kasminn aṅge tiṣṭhaty antarikṣam ।
kasminn aṅge tiṣṭhaty āhitā dyauḥ kasminn aṅge tiṣṭhaty uttaraṃ divaḥ ॥
In which part of it does earth abide? In which part does the firmament abide? In which part does the solar region abide, held and sustained? And in which part does the higher heavens of light abide?
10.7.4
क्व प्रेप्सन् दीप्यत ऊर्ध्वो अग्निः क्व प्रेप्सन् पवते मातरिश्वा ।
यत्र प्रेप्सन्तीर् अभियन्त्य् आवृतः स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
kva prepsan dīpyata ūrdhvo agniḥ kva prepsan pavate mātariśvā ।
yatra prepsantīr abhiyanty āvṛtaḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
Whitherward does the high fire of the sun bum and radiate, seeking and striving for what? Whitherward does the spatial wind of energy blow, seeking and striving for what? Witherward do the cosmic whirlpools of stars, planets and galaxies turn, and turn round and round, seeking and striving for what? Speak of that Skambha, that centre-hold explosive, to me, which one is that? Say it is Skambha, only that of all, ultimate centre and the circumference.
10.7.5
क्वार्धमासाः क्व यन्ति मासाः संवत्सरेण सह संविदानाः ।
यत्र यन्त्य् ऋतवो यत्रार्तवाः स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
kvārdhamāsāḥ kva yanti māsāḥ saṃvatsareṇa saha saṃvidānāḥ ।
yatra yanty ṛtavo yatrārtavāḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
Whither do fortnights move, whither the months, integrated with the year? Whither do the seasons proceed, with all that happens therein? Where and whither? Speak to me of that Skambha, that centre-hold controller, which one is that? Say it is Skambha, only that of all, ultimate centre and the circumference.
10.7.6
क्व प्रेप्सन्ती युवती विरूपे अहोरात्रे द्रवतः संविदाने ।
यत्र प्रेप्सन्तीर् अभियन्त्य् आपः स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
kva prepsantī yuvatī virūpe ahorātre dravataḥ saṃvidāne ।
yatra prepsantīr abhiyanty āpaḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
Whither, seeking and striving for what, do the day and night, youthful maidens ever fresh, so different yet in perfect accord, hasten on? Whither, seeking and striving for what, do the whirlpools of waters and time flow incessantly? Speak to me of that Skambha, that centre-hold controller, which one is that? Say it is Skambha, only that of all, ultimate centre and the circumference.
10.7.7
यस्मिन्त् स्तब्ध्वा प्रजापतिर् लोकान्त् सर्वां अधारयत् ।
स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
yasmint stabdhvā prajāpatir lokānt sarvāṃ adhārayat ।
skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
Wherein, having fixed and secured all regions of the universe, Prajapati, father, guardian and ruler of the children of his creation, sustains them, of that Skambha speak to me, which one is that? Say it is Skambha, only that of all, ultimate centre and the circumference.
10.7.8
यत् परमम् अवमम् यच् च मध्यमं प्रजापतिः ससृजे विश्वरूपम् ।
कियता स्कम्भः प्र विवेश तत्र यन् न प्राविशत् कियत् तद् बभूव ॥
yat paramam avamam yac ca madhyamaṃ prajāpatiḥ sasṛje viśvarūpam ।
kiyatā skambhaḥ pra viveśa tatra yan na prāviśat kiyat tad babhūva ॥
Of the highest, lowest and the middle order of the form of the universe which Prajapati, cosmic progenitor, created, how much does Skambha, the sustaining divine, pervade therein, and how much is that which it does not pervade? (Prajapati and Skambha are one and the same divinity, Prajapati, the creative, and Skambha, the pervasive sustaining aspect.)
10.7.9
कियता स्कम्भः प्र विवेश भूतम् कियद् भविष्यद् अन्वाशये ऽस्य ।
एकं यद् अङ्गम् अकृणोत् सहस्रधा कियता स्कम्भः प्र विवेश तत्र ॥
kiyatā skambhaḥ pra viveśa bhūtam kiyad bhaviṣyad anvāśaye 'sya ।
ekaṃ yad aṅgam akṛṇot sahasradhā kiyatā skambhaḥ pra viveśa tatra ॥
To what extent did Skambha enter the created world? To what extent is it dormant in relation to the future? That one part of its metaphoric personality, i.e., Prakrti, which it shaped into a thousandfold variety, how much did Skambha pervade therein?
10.7.10
यत्र लोकाम्श् च कोशांश् चापो ब्रह्म जना विदुः ।
असच् च यत्र सच् चान्त स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
yatra lokāmś ca kośāṃś cāpo brahma janā viduḥ ।
asac ca yatra sac cānta skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
Wherein, as learned sages know, all created worlds and treasures abide, all food and waters abide, and wherein both the constant and the mutable abide. of that Skambha, pray speak to me. Which one of all is Say it is Skambha, only that of all, the ultimate centre and circumference of existence.
10.7.11
यत्र तपः पराक्रम्य व्रतं धारयत्य् उत्तरम् ।
ऋतं च यत्र श्रद्धा चापो ब्रह्म समाहिताः स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
yatra tapaḥ parākramya vrataṃ dhārayaty uttaram ।
ṛtaṃ ca yatra śraddhā cāpo brahma samāhitāḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
Wherein Tapa, discipline of enlightened living, rises higher to the superior discipline of Vrata, commitment, wherein are integrated Rtam, truth and law, Shraddha, faith, Apah, Karma, and Brahma, knowledge, of that Skambha, pray, speak to me. Which one is that? Say it is Skambha, only that of all, the ultimate centre and circumference of existence.
10.7.12
यस्मिन् भूमिर् अन्तरिक्षं द्यौर् यस्मिन्न् अध्य् आहिता ।
यत्राग्निश् चन्द्रमाः सूर्यो वातस् तिष्ठन्त्य् आर्पिताः स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
yasmin bhūmir antarikṣaṃ dyaur yasminn adhy āhitā ।
yatrāgniś candramāḥ sūryo vātas tiṣṭhanty ārpitāḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
Wherein earth and firmament, wherein the heaven of light, all abide comprehended, wherein fire and light energy, the moon, the sun and the winds abide, self-surrendered to the law, of that Skambha, pray, speak to me. Which one is that? Say it is Skambha, only that of all, the ultimate centre and circumference of existence.
10.7.13
यस्य त्रयस्त्रिंशद् देवा अङ्गे सर्वे समाहिताः ।
स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
yasya trayastriṃśad devā aṅge sarve samāhitāḥ ।
skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
In whose power and presence are integrated and comprehended all the thirty-three divine forces, of that Skambha, pray, speak to me, which one is that? Say it is Skambha, only that of all, the ultimate centre and circumference of existence. (The thirty three Devas or divinities are: eight Vasus, eleven Rudras, twelve Adityas, Indra, i.e., energy, and yajna, natural dynamics of life sustenance.)
10.7.14
यत्र ऋषयः प्रथमजा ऋचः साम यजुर् मही ।
एकर्षिर् यस्मिन्न् आर्पितः स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
yatra ṛṣayaḥ prathamajā ṛcaḥ sāma yajur mahī ।
ekarṣir yasminn ārpitaḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
Wherein the first bom Rshis, i.e., the seven Rshi pranas, seven first bom evolutes of Prakrti comprising Mahan, Ahankara and five elements, and the first bom Vedic visionaries abide; wherein Rks, Samans, Yajus and the great hymns of Atharva abide, wherein the one Rshi, i.e., omniscience and later Reason and logic abide in order, all self-surrendered, of that Skambha, pray, speak to me, which one of all is that? Say it is Skambha, only that of all, the ultimate centre and circumference of existence.
10.7.15
यत्रामृतं च मृत्युश् च पुरुषे ऽधि समाहिते ।
समुद्रो यस्य नाड्यः पुरुषे ऽधि समाहिताः स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
yatrāmṛtaṃ ca mṛtyuś ca puruṣe 'dhi samāhite ।
samudro yasya nāḍyaḥ puruṣe 'dhi samāhitāḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
Wherein immortality and death both abide in the Purusha, comprehended, whose arteries are the seas comprehended in the Purusha, of that Skambha, pray, speak to me, which one of all is that? Say it is Skambha, only that of all, the ultimate centre and circumference of existence.
10.7.16
यस्य चतस्रः प्रदिशो नाड्यस् तिष्ठन्ति प्रथमाः ।
यज्ञो यत्र पराक्रान्तः स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
yasya catasraḥ pradiśo nāḍyas tiṣṭhanti prathamāḥ ।
yajño yatra parākrāntaḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
Whose veins and arteries are the four major quarters of space which abide in order, wherein nature’s yajna of the evolution of existence goes on and on, of that Skambha, pray, speak to me, which one of all is that? Say it is Skambha, only that of all, the ultimate centre and circumference of existence.
10.7.17
ये पुरुषे ब्रह्म विदुस् ते विदुः परमेष्ठिनम् ।
यो वेद परमेष्ठिनं यश् च वेद प्रजापतिम् ।
ज्येष्ठं ये ब्राह्मणं विदुस् ते स्कम्भम् अनुसंविदुः ॥
ye puruṣe brahma vidus te viduḥ parameṣṭhinam ।
yo veda parameṣṭhinaṃ yaś ca veda prajāpatim ।
jyeṣṭhaṃ ye brāhmaṇaṃ vidus te skambham anusaṃviduḥ ॥
Those who experience and this way know Brahma, immanent Purusha, vibrating in the heart and soul of the individual purusha, know the Supreme Purusha.He that knows the Supreme, he that knows Prajapati, the creator, and they that know the Supreme Soul celebrated in the Veda, they know and apprehend the Skambha, i.e., the creator Prajapati, the immanent Brahma pervasive in nature and the individual soul, and the transcendent Brahma, the One Skambha reflecting and existing in variety of presence and function, as It is.
10.7.18
यस्य शिरो वैश्वानरश् चक्षुर् अङ्गिरसो ऽभवन् ।
अङ्गानि यस्य यातवः स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
yasya śiro vaiśvānaraś cakṣur aṅgiraso 'bhavan ।
aṅgāni yasya yātavaḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
Whose head is Vaishvanara, cosmic fire that blazes in the sun on high, whose eye is the radiant rays of light and knowledge that illuminate and enlighten all within and without, whose limbs are all moving stars, planets and galaxies, indeed the entire dynamic systems of the universe, of that Skambha, pray, speak to me, which one, for sure, is that? Say it is Skambha, only that which is all, the ultimate centre and circumference of existence.
10.7.19
यस्य ब्रह्म मुखम् आहुर् जिह्वां मधुकशाम् उत ।
विराजम् ऊधो यस्याहुः स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
yasya brahma mukham āhur jihvāṃ madhukaśām uta ।
virājam ūdho yasyāhuḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
Whose speech, they say, is Brahma, the universal Veda, whose tongue is the honey sweet cosmic speech of the Vedic knowledge, whose treasure-hold of energy and vitality is the refulgent universe itself of Prakrti, of that Skambha, pray, speak to me, which one, for sure, is Say it is Skambha, only that of all, the centre and the circumference of existence, ultimately.
10.7.20
यस्माद् ऋचो अपातक्षन् यजुर् यस्माद् अपाकषन् ।
सामानि यस्य लोमान्य् अथर्वाङ्गिरसो मुखं स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
yasmād ṛco apātakṣan yajur yasmād apākaṣan ।
sāmāni yasya lomāny atharvāṅgiraso mukhaṃ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
From whom Rks of the Veda are received, realised and articulated in form and meaning, from whom the Yajus are received, from whom the Samans arise as hair grow from the body, and whose natural spontaneous word of speech is Atharva-veda, received, realised and articulated by the Angirasas, of that Skambha, pray, speak to me, which one, for sure, is Say it is Skambha, only that of all, the ultimate centre and circumference of existence.
10.7.21
असच्चाखां प्रतिष्ठन्तीं परमम् इव जना विदुः ।
उतो सन् मन्यन्ते ऽवरे ये ते शाखाम् उपासते ॥
asaccākhāṃ pratiṣṭhantīṃ paramam iva janā viduḥ ।
uto san manyante 'vare ye te śākhām upāsate ॥
Some people believe that the constant, self-existent, primordial state of Prakrti, wherein there is no germination and no branch, is the supreme reality. Others believe that the germinated, variously branched off mutable state of the world alone is the reality and they recognise and worship it as such. (Both of them do not know the Skambha.)
10.7.22
यत्रादित्याश् च रुद्राश् च वसवश् च समाहिताः ।
भूतं च यत्र भव्यं च सर्वे लोकाः प्रतिष्ठिताः स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
yatrādityāś ca rudrāś ca vasavaś ca samāhitāḥ ।
bhūtaṃ ca yatra bhavyaṃ ca sarve lokāḥ pratiṣṭhitāḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
Wherein Twelve Adityas, eleven Rudras and eight Vasus abide comprehended, wherein past, present and future and all regions of the world of existence abide, comprehended and sustained, of that Skambha, pray, speak to me, which one, for sure, is that? Say it is Skambha, only that of all, the ultimate centre and circumference of existence.
10.7.23
यस्य त्रयस्त्रिंशद् देवा निधिं रक्षन्ति सर्वदा ।
निधिं तम् अद्य को वेद यं देवा अभिरक्षथ ॥
yasya trayastriṃśad devā nidhiṃ rakṣanti sarvadā ।
nidhiṃ tam adya ko veda yaṃ devā abhirakṣatha ॥
Whose treasure-hold of the universe thirty-three Devas, divinities of nature, constantly protect and preserve, serve and promote, of that Skambha, pray, speak to me. O Devas, who now knows that treasurehold of divinity which you protect and promote?
10.7.24
यत्र देवा ब्रह्मविदो ब्रह्म ज्येष्ठम् उपासते ।
यो वै तान् विद्यात् प्रत्यक्षं स ब्रह्मा वेदिता स्यात् ॥
yatra devā brahmavido brahma jyeṣṭham upāsate ।
yo vai tān vidyāt pratyakṣaṃ sa brahmā veditā syāt ॥
Where the divine sages, who know the Supreme Brahma, know and meditate on the Supreme Divinity, there, whoever knows those Brahma-realised souls directly, he would, for sure, know Brahma and become worthy of being Brahma, high-priest of the yajna of Brahma-realisation.
10.7.25
बृहन्तो नाम ते देवा ये ऽसतः परि जज्ञिरे ।
एकं तद् अङ्गं स्कम्भस्यासद् आहुः परो जनाः ॥
bṛhanto nāma te devā ye 'sataḥ pari jajñire ।
ekaṃ tad aṅgaṃ skambhasyāsad āhuḥ paro janāḥ ॥
Great indeed are those Devas which were bom of primordial Prakrti. Sages say that that (Premordial Prakrti) is only one limb of Skambha. That primordial Prakrti, Asat is beyond the Devas. And Skambha is beyond that too.
10.7.26
यत्र स्कम्भः प्रजनयन् पुराणं व्यवर्तयत् ।
एकं तद् अङ्गं स्कम्भस्य पुराणम् अनुसंविदुः ॥
yatra skambhaḥ prajanayan purāṇaṃ vyavartayat ।
ekaṃ tad aṅgaṃ skambhasya purāṇam anusaṃviduḥ ॥
When and where Skambha, creating the world of existence, repeats the old story of creation, that too is only one limb of Skambha which, the sages know, is a new version of the old and eternal.
10.7.27
यस्य त्रयस्त्रिंशद् देवा अङ्गे गात्रा विभेजिरे ।
तान् वै त्रयस्त्रिंशद् देवान् एके ब्रहम्विदो विदुः ॥
yasya trayastriṃśad devā aṅge gātrā vibhejire ।
tān vai trayastriṃśad devān eke brahamvido viduḥ ॥
In whose (i.e., Skambha’s) one divine wing of creation in the evolutionary process, thirty three Devas take their own specific forms and functions, these thirtythree divinities also, in their forms and functions, some Brahma-realised sages know.
10.7.28
हिरण्यगर्भम् परमम् अनत्युद्यं जना विदुः ।
स्कम्भस् तद् अग्रे प्रासिञ्चद् धिरण्यं लोके अन्तरा ॥
hiraṇyagarbham paramam anatyudyaṃ janā viduḥ ।
skambhas tad agre prāsiñcad dhiraṇyaṃ loke antarā ॥
Knowledgeable people know Hiranyagarbha, the golden womb of creation, highest and beyond description. It is Skambha that generated the creative Prakrti and formed the golden blue-print of the universe in the very beginning of creative evolution in the world of existence.
10.7.29
स्कम्भे लोकाः स्कम्भे तपः स्कम्भे ऽध्य् ऋतम् आहितम् ।
स्कम्भ त्वा वेद प्रत्यक्षम् इन्द्रे सर्वं समाहितम् ॥
skambhe lokāḥ skambhe tapaḥ skambhe 'dhy ṛtam āhitam ।
skambha tvā veda pratyakṣam indre sarvaṃ samāhitam ॥
The worlds of existence abide in Skambha. Tapas, forging heat of the maker’s furnace, is in Skambha. Rtam, the law of change and formation, abides comprehended in Skambha. O Skambha, I know you by direct experience : Everything abides comprehended in Indra, your omnipotence.
10.7.30
इन्द्रे लोका इन्द्रे तप इन्द्रे ऽध्य् ऋतम् आहितम् ।
इन्द्रं त्वा वेद प्रत्यक्षं स्कम्भे सर्वं प्रतिष्ठितम् ॥
indre lokā indre tapa indre 'dhy ṛtam āhitam ।
indraṃ tvā veda pratyakṣaṃ skambhe sarvaṃ pratiṣṭhitam ॥
The worlds of the universe abide in Indra. Tapas, the forging heat and skill, abides in Indra. Rtam, the law of mutability and formal evolution, abides comprehended and controlled in Indra. Hey Indra, I know you by direct experience. I know all and every thing abides comprehended in Skambha. (Skambha is Indra, and Indra is Skambha.)
10.7.31
नाम नाम्ना जोहवीति पुरा सूर्यात् पुरोषसः ।
यद् अजः प्रथमं संबभूव स ह तत् स्वराज्यम् इयाय यस्मान् नान्यत् परम् अस्ति भूतम् ॥
nāma nāmnā johavīti purā sūryāt puroṣasaḥ ।
yad ajaḥ prathamaṃ saṃbabhūva sa ha tat svarājyam iyāya yasmān nānyat param asti bhūtam ॥
Before sun-rise, before the dawn, the sage invokes the One original name of Divinity, ‘Aum’, by the functional name (Savita, Agni, Indra) of his own choice in Samadhi, and thereby realises the One unborn, eternal Skambha, that which, first of all in the creative process, self-manifested, assumes the sovereign power and potential as Indra, other than which there is none higher or highest that is, has been, or would be.
10.7.32
यस्य भूमिः प्रमान्तरिक्षम् उतोदरम् ।
दिवं यश् चक्रे मूर्धानं तस्मै ज्येष्ठाय ब्रह्मणे नमः ॥
yasya bhūmiḥ pramāntarikṣam utodaram ।
divaṃ yaś cakre mūrdhānaṃ tasmai jyeṣṭhāya brahmaṇe namaḥ ॥
Skambha, whose one measure of foot-step is the earth, the middle space, his belly, and who has created the heaven of light as his forehead, to that Supreme Brahma, homage of worship and submission!
10.7.33
यस्य सूर्यश् चक्षुश् चन्द्रमाश् च पुनर्णवः ।
अग्निं यश् चक्र आस्यं तस्मै ज्येष्ठाय ब्रह्मणे नमः ॥
yasya sūryaś cakṣuś candramāś ca punarṇavaḥ ।
agniṃ yaś cakra āsyaṃ tasmai jyeṣṭhāya brahmaṇe namaḥ ॥
Whose eye is the sun and the moon ever new, who has created Agni as his mouth and speech, to that Supreme Brahma, homage of worship and submission!
10.7.34
यस्य वातः प्राणापानौ चक्षुर् अङ्गिरसो ऽभवन् ।
दिशो यश् चक्रे प्रज्ञानीस् तस्मै ज्येष्ठाय ब्रह्मणे नमः ॥
yasya vātaḥ prāṇāpānau cakṣur aṅgiraso 'bhavan ।
diśo yaś cakre prajñānīs tasmai jyeṣṭhāya brahmaṇe namaḥ ॥
Whose prana and apana energies are the winds, and the sun rays, light of the eye, who has created the quarters of space as media of his perception and communication of knowledge, to that Supreme Brahma, homage of worship and adoration in submission!
10.7.35
स्कम्भो दाधार द्यावापृथिवी उभे इमे स्कम्भो दाधारोर्व् अन्तरिक्षम् ।
स्कम्भो दाधार प्रदिशः षड् उर्वीः स्कम्भ इदं विश्वं भुवनम् आ विवेश ॥
skambho dādhāra dyāvāpṛthivī ubhe ime skambho dādhārorv antarikṣam ।
skambho dādhāra pradiśaḥ ṣaḍ urvīḥ skambha idaṃ viśvaṃ bhuvanam ā viveśa ॥
Skambha holds and sustains both the heaven and the earth, Skambha holds and sustains the vast firmament, Skambha holds and sustains the six vast directions of space, and Skambha pervades, holds and sustains this whole universe.
10.7.36
यः श्रमात् तपसो जातो लोकान्त् सर्वान्त् समानशे ।
सोमं यश् चक्रे केवलं तस्मै ज्येष्ठाय ब्रह्मणे नमः ॥
yaḥ śramāt tapaso jāto lokānt sarvānt samānaśe ।
somaṃ yaś cakre kevalaṃ tasmai jyeṣṭhāya brahmaṇe namaḥ ॥
Who manifested from the heat and effort of his thought and will, who manifests in the devotee’s awareness through yogic effort of relentless practice and continuous discipline of austerity, who pervades all worlds of existence with his omnipresence, who has created, wholly and solely. Soma, only Soma, peace and joy, to that Supreme Brahma, homage of worship and
10.7.37
कथं वातो नेलयति कथं न रमते मनः ।
किम् आपः सत्यं प्रेप्सन्तीर् नेलयन्ति कदा चन ॥
kathaṃ vāto nelayati kathaṃ na ramate manaḥ ।
kim āpaḥ satyaṃ prepsantīr nelayanti kadā cana ॥
Why doesn’t the wind ever go to sleep? How is it that the mind never stops still? Do the waters, as also the acts of will and nature, seeking and striving in search of the truth of reality, ever rest and come to a stand
10.7.38
महद् यक्षं भुवनस्य मध्ये तपसि क्रान्तं सलिलस्य पृष्ठे ।
तस्मिन् छ्रयन्ते य उ के च देवा वृक्षस्य स्कन्धः परित इव शाखाः ॥
mahad yakṣaṃ bhuvanasya madhye tapasi krāntaṃ salilasya pṛṣṭhe ।
tasmin chrayante ya u ke ca devā vṛkṣasya skandhaḥ parita iva śākhāḥ ॥
The Mighty Supreme, adorable Skambha, is ever on the move in the midst of the universe and on top of its dynamics. In that and on that relentless Brahma depend and abide all those that are the divine forces of nature, like branches abiding and living on and around the trunk of the tree. (That’s why the winds, the waters and the mind never come to a stand still, they vibrate and flow with divine vitality.)
10.7.39
यस्मै हस्ताभ्यां पादाभ्यां वाचा श्रोत्रेण चक्षुषा ।
यस्मै देवाः सदा बलिं प्रयछन्ति विमिते ऽमितं स्कम्भं तं ब्रूहि कतमः स्विद् एव सः ॥
yasmai hastābhyāṃ pādābhyāṃ vācā śrotreṇa cakṣuṣā ।
yasmai devāḥ sadā baliṃ prayachanti vimite 'mitaṃ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ ॥
To which all divinities of nature and humanity in the world, bound within the Unbound, offer homage, to which they offer homage with hands, feet, words, ear and eye, of that Skambha, pray, speak to me, which one, for sure, is that? Say it is Skambha, only that one of all, which is the ultimate centre and circumference of existence.
10.7.40
अप तस्य हतं तमो व्यावृत्तः स पाप्मना ।
सर्वाणि तस्मिन् ज्योतींषि यानि त्रीणि प्रजापतौ ॥
apa tasya hataṃ tamo vyāvṛttaḥ sa pāpmanā ।
sarvāṇi tasmin jyotīṃṣi yāni trīṇi prajāpatau ॥
Darkness is off from that, eternally. It is immaculate, unsullied, absolutely free from sin and evil. All the three lights (which abide in earth, firmament and heaven) abide in that Prajapati.
10.7.41
यो वेतसं हिरण्ययं तिष्ठन्तं सलिले वेद ।
स वै गुह्यः प्रजापतिः ॥
yo vetasaṃ hiraṇyayaṃ tiṣṭhantaṃ salile veda ।
sa vai guhyaḥ prajāpatiḥ ॥
The One who pervades the golden warp and woof of the universe abiding in space and time, that is the mysterious Prajapati existing below the surface reality of it.
10.7.42
तन्त्रम् एके युवती विरूपे अभ्याक्रामं वयतः षण्मयूखम् ।
प्रान्या तन्तूंस् तिरते धत्ते अन्या नाप वृञ्जाते न गमातो अन्तम् ॥
tantram eke yuvatī virūpe abhyākrāmaṃ vayataḥ ṣaṇmayūkham ।
prānyā tantūṃs tirate dhatte anyā nāpa vṛñjāte na gamāto antam ॥
Two young maidens both different in form and colour, different in form and function, separately yet together facing each other weave the six-dimensional structure and texture of the world of existence. One spins out the threads, the other receives and fits them into form and design. They neither forsake this work nor rest nor do they take it to the end. (The two maidens can be interpreted as day and night or as the creative and consumptive aspects of the process of natural evolution.)
10.7.43
तयोर् अहं परिनृत्यन्त्योर् इव न वि जानामि यतरा परस्तात् ।
पुमान् एनद् वयत्य् उद् गृणन्ति पुमान् एनद् वि जभाराधि नाके ॥
tayor ahaṃ parinṛtyantyor iva na vi jānāmi yatarā parastāt ।
pumān enad vayaty ud gṛṇanti pumān enad vi jabhārādhi nāke ॥
Of these two maidens, dancing as if on the stage of the world of existence and structuring the design and form of the universe, I do not know which is the former and which is the latter. In fact, it is the Purusha, the creator Brahma, which generates the Prakrtic material, weaves the web, and then winds up the dance and then bears the entire play beyond the pleasure and pain of the world of Becoming (Mutability) into the state of
10.7.44
इमे मयूखा उप तस्तभुर् दिवं सामानि चक्रुस् तसराणि वातवे ॥
ime mayūkhā upa tastabhur divaṃ sāmāni cakrus tasarāṇi vātave ॥
Sūkta 8
Atharvaveda 10.8 · 44 mantras
10.8.1
यो भूतं च भव्यं च सर्वं यश् चाधितिष्ठति ।
स्व् अर्यस्य च केवलं तस्मै ज्येष्ठाय ब्रह्मणे नमः ॥
yo bhūtaṃ ca bhavyaṃ ca sarvaṃ yaś cādhitiṣṭhati ।
sv aryasya ca kevalaṃ tasmai jyeṣṭhāya brahmaṇe namaḥ ॥
To the One Supreme Absolute Brahma who ordains, rules and presides over all that is,has been, and all that shall be, whose nature and being is pure light and absolute joy, homage of worship and surrender.
10.8.2
स्कम्भेनेमे विष्टभिते द्यौश् च भूमिश् च तिष्ठतः ।
स्कम्भ इदं सर्वम् आत्मन्वद् यत् प्राणन् निमिषच् च यत् ॥
skambheneme viṣṭabhite dyauś ca bhūmiś ca tiṣṭhataḥ ।
skambha idaṃ sarvam ātmanvad yat prāṇan nimiṣac ca yat ॥
Both these, heaven and earth, hold fast in place, stabilised in orbit by Skambha, centre-hold of the universe. All this living existence that’s breathing, waking, winking and sleeping is stabilised in Skambha.
10.8.3
तिस्रो ह प्रजा अत्यायम् आयन् न्य् अन्या अर्कम् अभितो ऽविशन्त ।
बृहन् ह तस्थौ रजसो विमानो हरितो हरिणीर् आ विवेश ॥
tisro ha prajā atyāyam āyan ny anyā arkam abhito 'viśanta ।
bṛhan ha tasthau rajaso vimāno harito hariṇīr ā viveśa ॥
Three are the orders of creation : sattvic as light, rajasic as energy, and tamasic as solid material, all on the move to and by the faster than the fastest, while the Infinite Brahma stands still at the centre though it pervades and vibrates across all the closest and farthest worlds of space in existence: the subtlest of sattvic order abide by the Adorable as light by the sun, the middling ones of rajasic order as wind and electric energy abide in the middle region, and the gross and dark of tamasic order as solid ones, woods and greens, abide on earth, the sun pervading all and holding all at the centre. (Thus the heaven of light, the firmament of wind and electric energy, and the earth of magnetic energy, all abide by and around the central sun.)
10.8.4
द्वादश प्रधयश् चक्रम् एकं त्रीणि नभ्यानि क उ तच् चिकेत ।
तत्राहतास् त्रीणि शतानि शङ्कवः षष्टिश् च खीला अविचाचला ये ॥
dvādaśa pradhayaś cakram ekaṃ trīṇi nabhyāni ka u tac ciketa ।
tatrāhatās trīṇi śatāni śaṅkavaḥ ṣaṣṭiś ca khīlā avicācalā ye ॥
One is the wheel, twelve segments of the felly, three segments of the nave. Who would know that wheel of existence? Three hundred and sixty are the spokes fixed therein, and as many spikes, all fixed and firm, immovable. He, Brahma, would know that.
10.8.5
इदं सवितर् वि जानीहि षड् यमा एक एकजः ।
तस्मिन् हापित्वम् इछन्ते य एषाम् एक एकजः ॥
idaṃ savitar vi jānīhi ṣaḍ yamā eka ekajaḥ ।
tasmin hāpitvam ichante ya eṣām eka ekajaḥ ॥
O Savita, bright seeker, know this wherein there are six that move according to the law of divine nature. One is one alone bom of one, and unto that one alone born of one, they wish to join, seeking unity and fulfilment. [This mantra is a mystical vision of the universe at the microcosmic level as well as at the macrocosmic level. At the microcosmic level of the individual, the human being comprises five elements (Akasha, Vayu, Agni, Apah and Prthivi) and one mind (mana, buddhi, chitta and ahankara which is also called Antahkaranachatushtaya, the fourfold personality). These make up the six. Corresponding to the five elements, there are five senses (shabda, sparsha, rupa, rasa and gandha, the mind being, again, the sixth. These are formal and functional mutations of Prakrti. The five gross elements are the gross elements of Prakrti, and the five senses are sensuous mutations of the same five elements but at their subtle level. The mind is a mutation of Mahat-tattva which is the first evolute of Prakrti in the process of creative evolution. The five serve the sixth, mind, and all the six serve the soul. The mind is called Ekaja, born of one because it is born of one, Mahat. The soul is unborn and eternal, and Brahma, creative Prajapati, gives it the existential personality when it brings the body and soul together. As the bodysoul individual microcosm evolves through the physical and biological evolution of Prakrti, so does it recede, back to Prakrti and the self-existent soul. At the macrocosmic level, the story of evolution is the same: It starts from the ‘Zero’ state, continues unto Infinity and receds into the ‘Zero’ state: The ‘Zero’ state is the pre-creation stage which is neither tangible nor describable, only One, Brahma, was awake with its Svadha, Shakti, which was Prakrti and the Jivatmas (Rgveda, 10, 129, 1-5). With the will of Brahma, Prakrti arose and manifested into its first tangible form, Mahat. Mahat evolved into subtle elements and the intelligential mutation, which further evolved into sense-mind complex on the one hand and the gross elements on the other. The five elements (Akasha, Vayu, Agni, Apah and Prthivi) and the sensemind complex are the six at the macro-cosmic level which arise from one Prakrti-Mahat and recede back into it according to the laws of nature the same way as at the micro-cosmic level. The microcosm serves the individual soul, and the macrocosm, the universal soul. Supreme Brahma.]
10.8.6
आविः सन् निहितं गुहा जरन् नाम महत् पदम् ।
तत्रेदं सर्वम् आर्पितम् एजत् प्राणत् प्रतिष्ठितम् ॥
āviḥ san nihitaṃ guhā jaran nāma mahat padam ।
tatredaṃ sarvam ārpitam ejat prāṇat pratiṣṭhitam ॥
Brahma, Supreme Reality, eternal and adorable Spirit of existence, mysteriously hidden under the folds of its own Shakti, Prakrti, manifests through the worlds of existence. In that Spirit alone all this that moves and breathes abides, self-surrendered. The same Spirit exists deep in the caverns of human heart and soul, and that is the Supreme state of Being worthy of realisation and attainment, for sure, beyond all doubt.
10.8.7
एकचक्रं वर्तत एकनेमि सहस्राक्षरं प्र पुरो नि पश्चा ।
अर्धेन विश्वं भुवनं जजान यद् अस्यार्धं क्व तद् बभूव ॥
ekacakraṃ vartata ekanemi sahasrākṣaraṃ pra puro ni paścā ।
ardhena viśvaṃ bhuvanaṃ jajāna yad asyārdhaṃ kva tad babhūva ॥
One is the wheel of the universe, one is the felly, the transcendent Brahma, (so one is the central axis, the same one immanent Brahma), yet thousands are the spokes and axes, wheels within wheels, moving up and down, forward and backward, east and west. With one part of his Shakti, Prakrti, Brahma has formed the entire universe, where is the rest of it? What happened?
10.8.8
पञ्चवाही वहत्यग्रम् एषां प्रष्टयो युक्ता अनुसंवहन्ति ।
अयातम् अस्य ददृशे न यातं परं नेदीयो ऽवरं दवीयः ॥
pañcavāhī vahatyagram eṣāṃ praṣṭayo yuktā anusaṃvahanti ।
ayātam asya dadṛśe na yātaṃ paraṃ nedīyo 'varaṃ davīyaḥ ॥
The one that bears and ordains the universe of five elements moves foremost, the rest, joined in order, follow. The stillness of its movement, Ayatam, is seen, at the cross section, but the movement, Yatam, is not seen. The farthest of it is closest, and the closest is farthest. (This mantra can be interpreted in relation to the human individual as well : The soul that takes the initiative and carries the five-element personality moves first and the rest of personality follows. The past is not seen because in the present life the past life is obliterated, but the present and future plans and actions can be visualised.)
10.8.9
तिर्यग्बिलश् चमस ऊर्ध्वबुध्नस् तस्मिन् यशो निहितं विश्वरूपम् ।
तद् आसत ऋषयः सप्त साकं ये अस्य गोपा महतो बभूवुः ॥
tiryagbilaś camasa ūrdhvabudhnas tasmin yaśo nihitaṃ viśvarūpam ।
tad āsata ṛṣayaḥ sapta sākaṃ ye asya gopā mahato babhūvuḥ ॥
The cup of life (the universe as well as the human individual) is upside down, the bottom upward and the open side down. The entire honour, excellence and glory of life and the world is contained therein. There are seven Rshis there which together are its great protectors and promoters. (A reflection of this mantra can be seen in Kathopanishad, 2, 3, 1, and in Gita, 15, 1, where the universe is described as a tree whose roots are, on top and the rest, trunk, branches and leaves are downward. The root of the tree is Brahma, the Supreme on top and the world of Prakrtic evolution downward. The seven promoters of it are the five elements, pranic energies and the immanent will of Divinity. At the individual human level, the cup is the brain with the spinal cord and the nervous system downward. The seven Rshis are two eyes, two ears, two nostrils and the mouth. All perception, judgement, memory, intelligence, and imagination with the sense of honour and excellence is centred there.)
10.8.10
या पुरस्ताद् युज्यते या च पश्चाद् या विश्वतो युज्यते या च सर्वतः ।
यया यज्ञः प्राङ् तायते तां त्वा पृछामि कतमा सा ऋचाम् ॥
yā purastād yujyate yā ca paścād yā viśvato yujyate yā ca sarvataḥ ।
yayā yajñaḥ prāṅ tāyate tāṃ tvā pṛchāmi katamā sā ṛcām ॥
That word and voice which is used first in the beginning, which is used at the end, which is used all round and all ways, by which yajna is expanded and extended further forward, that I ask of you. Which one of the Rks is that? (That word and voice is Aum as explained in Gopatha Brahmana Part-1, Prapathaka 1, section 22.)
10.8.11
यद् एजति पतति यच् च तिष्ठति प्राणद् अप्राणन् निमिषच् च यद् भुवत् ।
तद् दाधार पृथिवीं विश्वरूपं तत् संभूय भवत्य् एकम् एव ॥
yad ejati patati yac ca tiṣṭhati prāṇad aprāṇan nimiṣac ca yad bhuvat ।
tad dādhāra pṛthivīṃ viśvarūpaṃ tat saṃbhūya bhavaty ekam eva ॥
flies, whatever stops and stays, whatever is breathing, or not breathing, winking or waking, indeed all that is, the entire universal form of existence, Skambha bears and sustains. All that, having been, having receded through the process of involution and become one with Prakrti, recedes as one with Brahma.
10.8.12
अनन्तं विततं पुरुत्रानन्तम् अन्तवच् चा समन्ते ।
ते नाकपालश् चरति विचिन्वन् विद्वान् भूतम् उत भव्यम् अस्य ॥
anantaṃ vitataṃ purutrānantam antavac cā samante ।
te nākapālaś carati vicinvan vidvān bhūtam uta bhavyam asya ॥
The infinite is expanded and expansive manifold, many ways. The infinite and the finite, ultimately, are one, together and the same. The Omniscient Brahma, lord protector of eternal bliss, integrating, disintegrating, re-integrating, gathering and watching the past, present and future of this all, pervades and vitalises the finite and the infinite.
10.8.13
प्रजापतिश् चरति गर्भे अन्तर् अदृश्यमानो बहुधा वि जायते ।
अर्धेन विश्वं भुवनं जजान यद् अस्यार्धं कतमः स केतुः ॥
prajāpatiś carati garbhe antar adṛśyamāno bahudhā vi jāyate ।
ardhena viśvaṃ bhuvanaṃ jajāna yad asyārdhaṃ katamaḥ sa ketuḥ ॥
Prajapati pervades and vibrates in the vast spaces of the evolving, expansive universe, unseen, yet manifests in many ways. From and with a part of his potential, Prakrti, he creates the entire universe. What and what sort is the rest of it, what form, what identity, of all?
10.8.14
ऊर्ध्वं भरन्तम् उदकं कुम्भेनेवोदहार्यम् ।
पश्यन्ति सर्वे चक्षुषा न सर्वे मनसा विदुः ॥
ūrdhvaṃ bharantam udakaṃ kumbhenevodahāryam ।
paśyanti sarve cakṣuṣā na sarve manasā viduḥ ॥
People, with their eye, see a water man carrying a pitcher of water on his head (but they do not see the water), so people see the universal pitcher of existence with their physical eye but they fail to see the burden bearer within, Skambha, the pervasive Brahma, with their inner eye of the mind.
10.8.15
दूरे पूर्णेन वसति दूर ऊनेन हीयते ।
महद् यक्षं भुवनस्य मध्ये तस्मै बलिं राष्ट्रभृतो भरन्ति ॥
dūre pūrṇena vasati dūra ūnena hīyate ।
mahad yakṣaṃ bhuvanasya madhye tasmai baliṃ rāṣṭrabhṛto bharanti ॥
Yet, even though far from the mind’s eye, it abides: with the full, with light and fragrance to the optimum, and with the deficient, with completion when called upon. The adorable great is glorious in the midst of the universe. To him, the keepers of the Rashtra order of humanity bear homage of adoration.
10.8.16
यतः सूर्यः उदेत्य् अस्तं यत्र च गछति ।
तद् एव मन्ये ऽहं ज्येष्ठं तद् उ नात्य् एति किं चन ॥
yataḥ sūryaḥ udety astaṃ yatra ca gachati ।
tad eva manye 'haṃ jyeṣṭhaṃ tad u nāty eti kiṃ cana ॥
Whence the sun arises and wherein it goes to set, only That, I know and believe, is the highest. Supreme Brahma. That, no one can ever surpass.
10.8.17
ये अर्वाङ् मध्य उत वा पुराणं वेदं विद्वांसम् अभितो वदन्ति ।
आदित्यम् एव ते परि वदन्ति सर्वे अग्निं द्वितीयं त्रिवृतं च हंसम् ॥
ye arvāṅ madhya uta vā purāṇaṃ vedaṃ vidvāṃsam abhito vadanti ।
ādityam eva te pari vadanti sarve agniṃ dvitīyaṃ trivṛtaṃ ca haṃsam ॥
Those who all round speak of the direct, present, middling and the ancient and external omniscient Brahma as One, Agni, the light of life, or second as Purusha and Prakrti, or third as Purusha, Prakrti and Jivatma, or as Hansa, the omnipresent spirit of the universe, all speak of the same one Aditya, eternal, imperishable Brahma.
10.8.18
सहस्राह्ण्यं वियताव् अस्य पक्षौ हरेर् हंसस्य पततः स्वर्गम् ।
स देवान्त् सर्वान् उरस्य् उपदद्य संपश्यन् याति भुवनानि विश्वा ॥
sahasrāhṇyaṃ viyatāv asya pakṣau harer haṃsasya patataḥ svargam ।
sa devānt sarvān urasy upadadya saṃpaśyan yāti bhuvanāni viśvā ॥
The two wings of divine activity (of constancy in mutability and mutability in constancy, through the chain of cause and effect of Prakrti) of the Cosmic all-saving Bird, flying to the state of freedom and bliss, remain open and active for a thousand days (i.e., one thousand four-age units, each unit being four million and three hundred twenty thousand years) of the age of humanity (equal to four billion and three hundred twenty million years). The bird flies on, carrying on the wings all the Devas, divine forces of nature and humanity through all regions of the universe, watching all and every thing.
10.8.19
सत्येनोर्ध्वस् तपति ब्रह्मणार्वाङ् वि पश्यति ।
प्राणेन तिर्यङ् प्राणति यस्मिन् ज्येष्ठम् अधि श्रितम् ॥
satyenordhvas tapati brahmaṇārvāṅ vi paśyati ।
prāṇena tiryaṅ prāṇati yasmin jyeṣṭham adhi śritam ॥
The man in whom the presence of Supreme Brahma is steadily realised in awareness in the heart and soul rises high and shines with truth. He watches every thing all round objectively in the light of divine Vedic knowledge and boldly lives his life to the full across all ways of the world by the force and power of his pranic energy.
10.8.20
यो वै ते विद्याद् अरणी याभ्यां निर्मथ्यते वसु ।
स विद्वान् ज्येष्ठं मन्येत स विद्याद् ब्राह्मणं महत् ॥
yo vai te vidyād araṇī yābhyāṃ nirmathyate vasu ।
sa vidvān jyeṣṭhaṃ manyeta sa vidyād brāhmaṇaṃ mahat ॥
One who knows the two arani woods with which the heat and light of fire is generated and received by attrition is really wise. He would know the Supreme Brahma at heart in the soul by realisation, and he would know the great knowledge and the wide world that Brahma has created and sustains by pervasive presence and divine will. (Refer also to Shvetashvatara Upanishad, 1, 14 for fire-like generation of Brahma awareness by meditation on Aum.)
10.8.21
अपाद् अग्रे सम् अभवत् सो अग्रे स्वर् आभरत् ।
चतुष्पाद् भूत्वा भोग्यः सर्वम् आदत्त भोजनम् ॥
apād agre sam abhavat so agre svar ābharat ।
catuṣpād bhūtvā bhogyaḥ sarvam ādatta bhojanam ॥
Brahma before the beginning of the created universe was indiscrete, so it was pure bliss. In the created existence it became discrete, thinkable in four states, and thus it became a subject of thought, meditation and realisation. And at the time of the dissolution of the created universe it withdraws everything unto itself as one swallows food. (Refer to Mandukyopanishad 2-7 for Apat and Chatushpat. States of Brahma.)
10.8.22
भोग्यो भवद् अथो अन्नम् अदद् बहु ।
यो देवम् उत्तरावन्तम् उपासातै सनातनम् ॥
bhogyo bhavad atho annam adad bahu ।
yo devam uttarāvantam upāsātai sanātanam ॥
Whoever worships and meditates on Eternal Brahma, highest object of worship, would receive unbounded food of life and joy, and indeed Brahma itself would reveal its presence as food for his joyous experience in meditation.
10.8.23
सनातनम् एनम् आहुर् उताद्य स्यात् पुनर्णवः ।
अहोरात्रे प्र जायेते अन्यो अन्यस्य रूपयोः ॥
sanātanam enam āhur utādya syāt punarṇavaḥ ।
ahorātre pra jāyete anyo anyasya rūpayoḥ ॥
They say this Brahma is Sanatana, Eternal, beyond time and age, and yet it arises ever anew in time and presence, as the day and night arise anew and follow each other in relation to the form and time of the occasion.
10.8.24
शतं सहस्रम् अयुतं न्यर्बुदम् असंख्येयं स्वम् अस्मिन् निविष्टम् ।
तद् अस्य घ्नन्त्य् अभिपश्यत एव तस्माद् देवो रोचत् एष एतत् ॥
śataṃ sahasram ayutaṃ nyarbudam asaṃkhyeyaṃ svam asmin niviṣṭam ।
tad asya ghnanty abhipaśyata eva tasmād devo rocat eṣa etat ॥
Hundred, thousand, ten thousand, million, hundred million, uncountable, are the wealths of its own Prakrtic mutations concentred in this Supreme Divinity. People receive and benefit from them while he overwatches them all. For this reason this divine, infinitely generous Brahma, is dear and adorable.
10.8.25
बालाद् एकम् अणीयस्कम् उतैकं नेव दृश्यते ।
ततः परिष्वजीयसी देवता सा मम प्रिया ॥
bālād ekam aṇīyaskam utaikaṃ neva dṛśyate ।
tataḥ pariṣvajīyasī devatā sā mama priyā ॥
Something is finer and subtler than a hair. And another something is still finer, so fine that it is hardly visible. Finer and subtler than even that, darling embraceable, is that Supreme Divinity to me, dear, inalienable. (Something finer and subtler than a hair is Prakrti which, as Prakrti, is subtler than any mutation of it in existential form. Another something which is not even visible may be interpreted as the individual soul. And the Supreme Divinity is Brahma, subtler than the subtlest. Refer Kathopanishad, 1,3, 10-11 and 2, 3, This interpretation follows from mantra 24: The uncountable gifts are gifts of Prakrti. The receiving beneficiary is the human soul in body. And the giver is the Supreme Brahma.)
10.8.26
इयं कल्याण्य् अजरा मर्त्यस्यामृता गृहे ।
यस्मै कृता शये स यश् चकार जजार सः ॥
iyaṃ kalyāṇy ajarā martyasyāmṛtā gṛhe ।
yasmai kṛtā śaye sa yaś cakāra jajāra saḥ ॥
This infinitely benevolent, unaging, immortal Divinity, this creative power, lies there in the heart core: for whom? For that soul which does its karma and grows from childhood to ripe old age.
10.8.27
त्वं स्त्री त्वं पुमान् असि त्वं कुमार उत वा कुमारी॥
त्वं जीर्णो दण्डेन वञ्चसि त्वं जातो भवसि विश्वतोमुखः ॥
tvaṃ strī tvaṃ pumān asi tvaṃ kumāra uta vā kumārī||
tvaṃ jīrṇo daṇḍena vañcasi tvaṃ jāto bhavasi viśvatomukhaḥ ॥
O soul, you are man, you are woman, you are the boy and/or the girl. Grown old in body, you walk with a stick. As you are born in body you take the many forms of life in conformity with the body-state in time.
10.8.28
उतैषां पितोत वा पुत्र एषाम् उतैषां ज्येष्ठ उत वा कनिष्ठः ।
एको ह देवो मनसि प्रविष्टः प्रथमो जातः स उ गर्भे अन्तः ॥
utaiṣāṃ pitota vā putra eṣām utaiṣāṃ jyeṣṭha uta vā kaniṣṭhaḥ ।
eko ha devo manasi praviṣṭaḥ prathamo jātaḥ sa u garbhe antaḥ ॥
And you become the father of these many children, or the son or daughter of these many father or mother forms, or the eldest or the youngest of many. All the same, one, the same, is the divine soul abiding in the heart core, the same born first at the beginning of the life cycle in body, and the same that was in the womb.
10.8.29
पूर्णात् पूर्णम् उद् अचति पूर्णं पूर्णेन सिच्यते ।
उतो तद् अद्य विद्याम यतस् तत् परिषिच्यते ॥
pūrṇāt pūrṇam ud acati pūrṇaṃ pūrṇena sicyate ।
uto tad adya vidyāma yatas tat pariṣicyate ॥
From the full, complete and perfect Infinity, the full, complete and perfect infinity of the cosmic tree is evolved. The infinite is poured and all round sustained by Infinity. Let us now know whence the cosmic tree is sprinkled and sustained.
10.8.30
एषा सनत्नी सनम् एव जातैषा पुराणी परि सर्वं बभूव ।
मही देव्य् उषसो विभाती सैकेनैकेन मिषता वि चष्टे ॥
eṣā sanatnī sanam eva jātaiṣā purāṇī pari sarvaṃ babhūva ।
mahī devy uṣaso vibhātī saikenaikena miṣatā vi caṣṭe ॥
This power and presence is eternal. It has existed since eternity and it will exist eternally. It is immeasurably ancient and comprehends everything. This Almighty Power illuminates the dawns, and, moment by moment, it watches all that winks and wakes
10.8.31
अविर् वै नाम देवतर्तेनास्ते परीवृता ।
तस्या रूपेणेमे वृक्षा हरिता हरितस्रजः ॥
avir vai nāma devatartenāste parīvṛtā ।
tasyā rūpeṇeme vṛkṣā haritā haritasrajaḥ ॥
All protective is this power and presence covered in its own laws of nature’s mutability. By the light and form of its own might, the green trees wear the garland beauty of nature.
10.8.32
अन्ति सन्तं न जहात्य् अन्ति सन्तं न पश्यति ।
देवस्य पश्य काव्यं न ममार न जीर्यति ॥
anti santaṃ na jahāty anti santaṃ na paśyati ।
devasya paśya kāvyaṃ na mamāra na jīryati ॥
Though It is within in the heart core, and man can not forsake It, still man does not attain to It, Nor does he even see It though it is at the closest. O man, see the devine poetry of Brahma which neither dies nor grows old. And man too, having seen It nether dies nor grows old.
10.8.33
अपूर्वेणेषिता वाचस् ता वदन्ति यथायथम् ।
वदन्तीर् यत्र गछन्ति तद् आहुर् ब्राह्मणं महत् ॥
apūrveṇeṣitā vācas tā vadanti yathāyatham ।
vadantīr yatra gachanti tad āhur brāhmaṇaṃ mahat ॥
Words inspired and revealed by ancient, eternal, unprecedented Brahma speak of Divinity and its powers and infinite potential as they are. And speaking. expressive and meaningful, where they ultimately retire, that they say is Supreme Brahma, highest of all.
10.8.34
यत्र देवाश् च मनुष्याश् चारा नाभाव् इव श्रिताः ।
अपां त्वा पुष्पं पृछामि यत्र तन् मायया हितम् ॥
yatra devāś ca manuṣyāś cārā nābhāv iva śritāḥ ।
apāṃ tvā puṣpaṃ pṛchāmi yatra tan māyayā hitam ॥
Wherein the Devas, divine powers of nature, and human beings stay in their place and function like spokes of a wheel fixed in the nave, that same central core, bloom of the dynamics of existence, abiding with its mysterious power within its mysterious manifestations, I ask of you.
10.8.35
येभिर् वात इषितः प्रवाति ये ददन्ते पञ्च दिशः सध्रीचीः ।
य आहुतिम् अत्यमन्यन्त देवा अपां नेतारः कतमे त आसन् ॥
yebhir vāta iṣitaḥ pravāti ye dadante pañca diśaḥ sadhrīcīḥ ।
ya āhutim atyamanyanta devā apāṃ netāraḥ katame ta āsan ॥
How many and which ones are those divinities, pioneers and conductors of the dynamics of existence, by which, inspired and energised, the wind blows, which produce the five integrated directions of natural evolution, and which cherish and honour the oblations offered into the natural yajna and the creative endeavour of humanity?
10.8.36
इमाम् एषां पृथिवीं वस्त एको ऽन्तरिक्षं पर्य् एको बभूव ।
दिवम् एषां ददते यो विधर्ता विश्वा आशाः प्रति रक्षन्त्य् एके ॥
imām eṣāṃ pṛthivīṃ vasta eko 'ntarikṣaṃ pary eko babhūva ।
divam eṣāṃ dadate yo vidhartā viśvā āśāḥ prati rakṣanty eke ॥
Of these divinities, one, Agni, pervades and covers the earth, another, Vayu, covers the middle regions all over, of these and over these, one, the sun that holds the solar system, gives the light of heaven, and all these pervade and protect all directions of space.
10.8.37
यो विद्यात् सूत्रं विततं यस्मिन्न् ओताः प्रजा इमाः ।
सूत्रं सूत्रस्य यो विद्याद् स विद्याद् ब्राह्मणं महत् ॥
yo vidyāt sūtraṃ vitataṃ yasminn otāḥ prajā imāḥ ।
sūtraṃ sūtrasya yo vidyād sa vidyād brāhmaṇaṃ mahat ॥
One who knows the web of life spread around, into which are woven all these forms of creation including humanity, and the one that knows the one essential and universal thread running through the entire web, that person really knows the Mahad-Brahma, Supreme Brahma and its creation.
10.8.38
वेदाहं सूत्रं विततं यस्मिन्न् ओताः प्रजा इमाः ।
सूत्रं सूत्रस्याहं वेदाथो यद् ब्राह्मणं महद् ॥
vedāhaṃ sūtraṃ vitataṃ yasminn otāḥ prajā imāḥ ।
sūtraṃ sūtrasyāhaṃ vedātho yad brāhmaṇaṃ mahad ॥
I know the web of life spread around, into which are woven all these forms of creation including humanity, and I know the one essential and universal thread running through the entire web, the one that is the Mahad-Brahma, Supreme Brahma, its power and
10.8.39
यद् अन्तरा द्यावापृथिवी अग्निर् ऐत् प्रदहन् विश्वदाव्यः ।
यत्रातिष्ठन्न् एकपत्नीः परस्तात् क्वेवासीन् मातरिश्वा तदानीम् ॥
yad antarā dyāvāpṛthivī agnir ait pradahan viśvadāvyaḥ ।
yatrātiṣṭhann ekapatnīḥ parastāt kvevāsīn mātariśvā tadānīm ॥
When the universal fire in flames arose, heating and burning in and between heaven and earth, where were the pre-existing spaces which serve but only one master? Where was Matarishva, wind and energy of the
10.8.40
अप्स्व् आसीन् मातरिश्वा प्रविष्टः प्रविष्टा देवाः सलिलान्य् आसन्॥
बृहन् ह तस्थौ रजसो विमानः पवमानो हरित आ विवेश ॥
apsv āsīn mātariśvā praviṣṭaḥ praviṣṭā devāḥ salilāny āsan||
bṛhan ha tasthau rajaso vimānaḥ pavamāno harita ā viveśa ॥
Matarishva there was, entered in the quarters of space, so were all dynamics and divine forces of nature entered in space. Brhad-Brahma was there comprehending all dynamics and spaces, and so was the all-sanctifying Brahma pervasive in all quarters of space. (All were in Brahma, and Brahma was in them.)
10.8.41
उत्तरेणेव गयत्रीम् अमृते ऽधि वि चक्रमे ।
साम्ना ये साम संविदुर् अजस् तद् ददृशे क्व ॥
uttareṇeva gayatrīm amṛte 'dhi vi cakrame ।
sāmnā ye sāma saṃvidur ajas tad dadṛśe kva ॥
Corresponding to the higher and higher form and vision of the evolution of existence, Brhad-Brahma created Gayatri, saving light and Word of the Veda for human attainment of the bliss of immortality. Those who know Sama, peace and divine bliss, by the samans know that unborn eternal Brahma by direct experience in meditative communion. What doubt, and where, can it be? (By Gayatri man rises higher to the bliss of immortality.)
10.8.42
निवेशनः संगमनो वसूनां देव इव सविता सत्यधर्मा ।
इन्द्रो न तस्थौ समरे धनानाम् ॥
niveśanaḥ saṃgamano vasūnāṃ deva iva savitā satyadharmā ।
indro na tasthau samare dhanānām ॥
Gateway to the concentred peace and wealth of the world, Brhad-Brahma is ever true to his ordinances of Dharma as the refulgent Sun, and he stands by us as omnipotent Indra in our struggle for wealth, honour and excellence of life.
10.8.43
पुण्डरीकं नवद्वारं त्रिभिर् गुणेभिर् आवृतम् ।
तस्मिन् यद् यक्षम् आत्मन्वत् तद् वै ब्रह्मविदो विदुः ॥
puṇḍarīkaṃ navadvāraṃ tribhir guṇebhir āvṛtam ।
tasmin yad yakṣam ātmanvat tad vai brahmavido viduḥ ॥
Nine-door lotus flower of nature is our human body covered and conditioned by three prakrtic gunas of Sattva, Rajas and Tamas, an integrated organism of thought, energy and matter. Therein abides the adorable Mahad-Brahma, that resides along with the soul, that the sagely scholars of Divinity know, to that they attain.
10.8.44
अकामो धीरो अमृतः स्वयंभू रसेन तृप्तो न कुतश् चनोनः ।
तम् एव विद्वान् न बिभाय मृत्योर् आत्मानं धीरम् अजरं युवानम् ॥
akāmo dhīro amṛtaḥ svayaṃbhū rasena tṛpto na kutaś canonaḥ ।
tam eva vidvān na bibhāya mṛtyor ātmānaṃ dhīram ajaraṃ yuvānam ॥
Sūkta 9
Atharvaveda 10.9 · 27 mantras
10.9.1
अघायताम् अपि नह्या मुखानि सपत्नेषु वज्रम् अर्पयैतम् ।
इन्द्रेण दत्ता प्रथमा शतौदना भ्रातृव्यघ्नी यजमानस्य गातुः ॥
aghāyatām api nahyā mukhāni sapatneṣu vajram arpayaitam ।
indreṇa dattā prathamā śataudanā bhrātṛvyaghnī yajamānasya gātuḥ ॥
O divine Mother, shut the mouths of sinners and criminals. Upon the adversaries, strike this thunderbolt. Mother gift of Indra’s, first giver of a hundred nourishments, is the destroyer of enemies and a guide for the yajamana in his journey through life.
10.9.2
वेदिष् टे चर्म भवतु बर्हिर् लोमानि यानि ते ।
एषा त्वा रशनाग्रभीद् ग्रावा त्वैषो ऽधि नृत्यतु ॥
vediṣ ṭe carma bhavatu barhir lomāni yāni te ।
eṣā tvā raśanāgrabhīd grāvā tvaiṣo 'dhi nṛtyatu ॥
O mother voice of a hundred divine gifts of Word and yajna, let this yajna vedi be your body cover, let these grasses which are on the vedi be your divine hair, let this tongue secure you as a gift for adoration. O mother Oshadhi, mitigator of pain and suffering, let the soma stone be moving as if dancing with joy when it grinds the soma herb for juice.
10.9.3
बालास् ते प्रोक्षणीः सन्तु जीह्वा सं मार्ष्टु अघ्न्ये ।
शुद्धा त्वं यज्ञिया भूत्वा दिवं प्रेहि शतौदने ॥
bālās te prokṣaṇīḥ santu jīhvā saṃ mārṣṭu aghnye ।
śuddhā tvaṃ yajñiyā bhūtvā divaṃ prehi śataudane ॥
O mother voice of divinity, holy cow inviolable, giver of a hundred nourishments, let the vessels of consecrating yajna waters be your hair, let the tongue that utters the words sanctify us to purity. Having been energised and purified by the holy chant, be adorable on the vedi and rise to the heavens without prayers.
10.9.4
यः शतौदनां पचति कामप्रेण स कल्पते ।
प्रीता ह्य् अस्य ऋत्विजः सर्वे यन्ति यथायथम् ॥
yaḥ śataudanāṃ pacati kāmapreṇa sa kalpate ।
prītā hy asya ṛtvijaḥ sarve yanti yathāyatham ॥
One who enacts the yajna and perfects the mother voice of a hundred gifts by yajnic sanctification, becomes perfect with fulfilment of desire. His participants too who perform the yajna feel satisfied and fulfilled, and they also attain the fruits of their desire as they wish and deserve.
10.9.5
स स्वर्गम् आ रोहति यत्रादस् त्रिदिवं दिवः ।
अपूपनाभिं कृत्वा यो ददाति शतौदनाम् ॥
sa svargam ā rohati yatrādas tridivaṃ divaḥ ।
apūpanābhiṃ kṛtvā yo dadāti śataudanām ॥
The yajaka rises to heavenly peace and happiness where the light of knowledge and worship lead him, if he, having made the holy voice of a hundred gifts as the centre and sacred object of yajna, gives a gift of the ‘cow’ to the priest.
10.9.6
स तांल् लोकान्त् सम् आप्नोति ये दिव्या ये च पार्थिवाः ।
हिरण्यज्योतिषं कृत्वा यो ददाति शतौदनाम् ॥
sa tāṃl lokānt sam āpnoti ye divyā ye ca pārthivāḥ ।
hiraṇyajyotiṣaṃ kṛtvā yo dadāti śataudanām ॥
He, who raises a cow, i.e., the Vedic voice of freedom, to the golden beauty of a hundredfold fertility and generosity and gives it, as a gift, attains to those states of earthly as well as heavenly joy which he cherishes.
10.9.7
ये ते देवि शमितारः पक्तारो ये च ते जनाः ।
ते त्वा सर्वे गोप्स्यन्ति मैभ्यो भैषीः शतौदने ॥
ye te devi śamitāraḥ paktāro ye ca te janāḥ ।
te tvā sarve gopsyanti maibhyo bhaiṣīḥ śataudane ॥
O sacred cow of a hundred gifts of nourishment, divine mother, those people who serve and beautify you, those who raise you to perfection of maturity and fertility, they all will protect you. Do not fear any violators.
10.9.8
वसवस् त्वा दक्षिणत उत्तरान् मरुतस् त्वा ।
आदित्याः पश्चाद् गोप्स्यन्ति साग्निष्टोमम् अति द्रव ॥
vasavas tvā dakṣiṇata uttarān marutas tvā ।
ādityāḥ paścād gopsyanti sāgniṣṭomam ati drava ॥
Sacred life-giving mother, Vasus, generous people, from the right, Maruts, smart soldiers from the left, and Adityas, brilliant pursuers of the Veda in Brahmacharya, will protect you. Let you be proudly dedicated to the worship of Agni, lord of light and leadership, in Jyotishtoma yajnic congregations.
10.9.9
देवाः पितरो मनुष्या गन्धर्वाप्सरसश् च ये ।
ते त्वा सर्वे गोप्स्यन्ति सातिरात्रम् अति द्रव ॥
devāḥ pitaro manuṣyā gandharvāpsarasaś ca ye ।
te tvā sarve gopsyanti sātirātram ati drava ॥
Devas, brilliant generous people, Pitaras, parental seniors, men in general, Gandharvas, protectors of the earthly environment, and Apsaras, those who guard the skies, these all will protect you. Be ready for a gift to the holy priest.
10.9.10
अन्तरिक्षं दिवं भूमिम् आदित्यान् मरुतो दिशः ।
लोकान्त् स सर्वान् आप्नोति यो ददाति शतौदनाम् ॥
antarikṣaṃ divaṃ bhūmim ādityān maruto diśaḥ ।
lokānt sa sarvān āpnoti yo dadāti śataudanām ॥
The yajamana, who gives a ‘shataudana cow’ as a gift in yajna to the priest and others, attains to the gifts of the sky, heaven, earth, the Adityas of solar zodiacs, the winds, the quarters of space and all the regions of the world.
10.9.11
घृतं प्रोक्षन्ती सुभगा देवी देवान् गमिष्यति ।
पक्तारम् अघ्न्ये मा हिंसीर् दिवं प्रेहि शतौदने ॥
ghṛtaṃ prokṣantī subhagā devī devān gamiṣyati ।
paktāram aghnye mā hiṃsīr divaṃ prehi śataudane ॥
O divine mother of prosperity, giver of ghrta for food and yajna in showers, your generosity will rise to the divinities. Mother inviolable, do not be unkind to the devotee. Let the aroma of delicacies and the fragrance of ghrta rise to the heavens in abundance.
10.9.12
ये देवा दिविषदो अन्तरिक्षसदश् च ये ये चेमे भूम्याम् अधि ।
तेभ्यस् त्वं धुक्ष्व सर्वदा क्षीरं सर्पिर् अथो मधु ॥
ye devā diviṣado antarikṣasadaś ca ye ye ceme bhūmyām adhi ।
tebhyas tvaṃ dhukṣva sarvadā kṣīraṃ sarpir atho madhu ॥
For and from the divinities which are in heaven, in the sky, and these which are on this earth, always draw and yield milk, ghrta and the honey sweets of life’s nourishment for body, mind and soul.
10.9.13
यत् ते शिरो यत् ते मुखं यौ कर्णौ ये च ते हनू ।
आमिक्षां दुह्रतां दात्रे क्षीरं सर्पिर् अथो मधु ॥
yat te śiro yat te mukhaṃ yau karṇau ye ca te hanū ।
āmikṣāṃ duhratāṃ dātre kṣīraṃ sarpir atho madhu ॥
Let your head, your mouth, your ears and your jaws yield cheese and curd, milk, ghrta, and the honey sweets of life’s nourishments for the generous giver. (From mantra 13 to 24, the description of parts of the cow’s body system suggests that the ‘cow’ is not literally the domestic cow, but the cosmic cow, as is described in Atharva-veda 9, 7, 25: “Thus this is the cow of the cosmic form (or cosmos of the cow form).” So in mantra 13, the head stands for Indra (electric energy) the jaws are heaven and earth (Atharva 9, 7, 12), the mouth is Agni and the quarters of space are the ears (Yajurveda 31, 12-13). The metaphor has been worked out in detail with Vedic evidence by Professor Vishvanath Vidyalankar in his commentary on Atharva-veda.
10.9.14
यौ त ओष्ठौ ये नासिके ये शृङ्गे ये च ते ऽक्षिणी ।
आमिक्षां दुह्रतां दात्रे क्षीरं सर्पिर् अथो मधु ॥
yau ta oṣṭhau ye nāsike ye śṛṅge ye ca te 'kṣiṇī ।
āmikṣāṃ duhratāṃ dātre kṣīraṃ sarpir atho madhu ॥
Let your lips, your nostrils, your horns and your eyes yield curd and cheese, milk, ghrta and the honey sweets of life’s nourishments for the generous giver.
10.9.15
यत् ते क्लोमा यद् धृदयं पुरीतत् सहकण्ठिका ।
आमिक्षां दुह्रतां दात्रे क्षीरं सर्पिर् अथो मधु ॥
yat te klomā yad dhṛdayaṃ purītat sahakaṇṭhikā ।
āmikṣāṃ duhratāṃ dātre kṣīraṃ sarpir atho madhu ॥
Let that which is your lungs, your heart, your pericardium with all the throat area yield curd and cheese, milk, ghrta and the honey sweets of life’s nourishments for the generous giver.
10.9.16
यत् ते यकृद् ये मतस्ने यद् आन्त्रम् याश् च ते गुदाः ।
आमिक्षां दुह्रतां दात्रे क्षीरं सर्पिर् अथो मधु ॥
yat te yakṛd ye matasne yad āntram yāś ca te gudāḥ ।
āmikṣāṃ duhratāṃ dātre kṣīraṃ sarpir atho madhu ॥
Let that which is your liver, your kidneys, your intestines and the colon yield curd and cheese, milk, ghrta and the honey sweets of life’s nourishments for the generous giver.
10.9.17
यस् ते प्लाशिर् यो वनिष्ठुर् यौ कुक्षी यच् च चर्म ते ।
आमिक्षां दुह्रतां दात्रे क्षीरं सर्पिर् अथो मधु ॥
yas te plāśir yo vaniṣṭhur yau kukṣī yac ca carma te ।
āmikṣāṃ duhratāṃ dātre kṣīraṃ sarpir atho madhu ॥
Let the rectum and omentum, the belly and the skin yield curd and cheese, milk, ghrta and the honey sweets of life’s nourishments for the generous giver.
10.9.18
यत् ते मज्जा यद् अस्थि यन् मंसं यच् च लोहितम् ।
आमिक्षां दुह्रतां दात्रे क्षीरं सर्पिर् अथो मधु ॥
yat te majjā yad asthi yan maṃsaṃ yac ca lohitam ।
āmikṣāṃ duhratāṃ dātre kṣīraṃ sarpir atho madhu ॥
Let your marrow, your bone, your flesh, your blood yield curd and cheese, milk, ghrta, and the honey sweets of life’s nourishments for the generous giver.
10.9.19
यौ ते बाहू ये दोषणी याव् अंसौ या च ते ककुत् ।
आमिक्षां दुह्रतां दात्रे क्षीरं सर्पिर् अथो मधु ॥
yau te bāhū ye doṣaṇī yāv aṃsau yā ca te kakut ।
āmikṣāṃ duhratāṃ dātre kṣīraṃ sarpir atho madhu ॥
Let your arms, your fore-arms, your shoulder blades, and your hump yield curd and cheese, milk, ghrta, and the honey sweets of life’s nourishments for the generous giver.
10.9.20
यास् ते ग्रीवा ये स्कन्धा याः पृष्टीर् याश् च पर्शवः ।
आमिक्षां दुह्रतां दात्रे क्षीरं सर्पिर् अथो मधु ॥
yās te grīvā ye skandhā yāḥ pṛṣṭīr yāś ca parśavaḥ ।
āmikṣāṃ duhratāṃ dātre kṣīraṃ sarpir atho madhu ॥
Let your neck, your shoulders, the ribs and sides yield curd and cheese, milk, ghrta and the honey sweets of life’s nourishments for the generous giver.
10.9.21
यौ त उरू अष्ठीवन्तौ ये श्रोणी या च ते भसत् ।
आमिक्षां दुह्रतां दात्रे क्षीरं सर्पिर् अथो मधु ॥
yau ta urū aṣṭhīvantau ye śroṇī yā ca te bhasat ।
āmikṣāṃ duhratāṃ dātre kṣīraṃ sarpir atho madhu ॥
Let your thighs, your knees, your hinder quarters and your rump yield curd and cheese, milk, ghrta and the honey sweets of life’s nourishments for the generous giver.
10.9.22
यत् ते पुछं ये ते बाला यद् ऊधो ये च ते स्तनाः ।
आमिक्षां दुह्रतां दात्रे क्षीरं सर्पिर् अथो मधु ॥
yat te puchaṃ ye te bālā yad ūdho ye ca te stanāḥ ।
āmikṣāṃ duhratāṃ dātre kṣīraṃ sarpir atho madhu ॥
Let your tail, the hair, the udder and the dugs yield curd and cheese, milk, ghrta, and the honey sweets of life’s nourishments for the generous giver.
10.9.23
यास् ते जङ्घाः याः कुष्ठिका ऋछरा ये च ते शफाः ।
आमिक्षां दुह्रतां दात्रे क्षीरं सर्पिर् अथो मधु ॥
yās te jaṅghāḥ yāḥ kuṣṭhikā ṛcharā ye ca te śaphāḥ ।
āmikṣāṃ duhratāṃ dātre kṣīraṃ sarpir atho madhu ॥
Whatever is your thighs, whatever your dewclaws, whatever your pasterns, whatever your hoofs, let them all yield curd and cheese, milk, ghrta, and the honey sweets of life’s nourishments for the generous giver.
10.9.24
यत् ते चर्म शतौदने यानि लोमान्य् अघ्न्ये ।
आमिक्षां दुह्रतां दात्रे क्षीरं सर्पिर् अथो मधु ॥
yat te carma śataudane yāni lomāny aghnye ।
āmikṣāṃ duhratāṃ dātre kṣīraṃ sarpir atho madhu ॥
Whatever is your skin cover, O cosmic mother of a hundred gifts of food and enlightenment, whatever is your hair, O sacred mother inviolable, let them all yield curd and cheese, milk, ghrta, and the honey sweets of life’s nourishments for the generous giver.
10.9.25
क्रोडौ ते स्तां पुरोदाशाव् आज्येनाभिघारितौ ।
तौ पक्षौ देवि कृत्वा सा पक्तारं दिवं वह ॥
kroḍau te stāṃ purodāśāv ājyenābhighāritau ।
tau pakṣau devi kṛtvā sā paktāraṃ divaṃ vaha ॥
Let the two purodasha cakes sprinkled with ghrta be like the wings of your loving bosom. O divine mother, take them as the wings to fly and thereon lead the cook to rise to the light of heaven.
10.9.26
उलूखले मुसले यश् च चर्मणि यो वा शूर्पे तण्डुलः कणः ।
यं वा वातो मातरिश्वा पवमानो ममाथाग्निष् टद् धोता सुहुतं कृणोतु ॥
ulūkhale musale yaś ca carmaṇi yo vā śūrpe taṇḍulaḥ kaṇaḥ ।
yaṃ vā vāto mātariśvā pavamāno mamāthāgniṣ ṭad dhotā suhutaṃ kṛṇotu ॥
Whatever grains or particles of grains of rice are there on or in the mortar-pestle, whatever on the deer skin, whatever in the winnowing basket, and whatever the purifying, sanctifying wind blowing in the sky has shaken and sifted, may the holy fire of yajna accept all that as sacred offering.
10.9.27
अपो देवीर् मधुमतीर् घृतश्चुतो ब्रह्मणां हस्तेषु प्रपृथक् सादयामि ।
यत्काम इदम् अभिषिञ्चामि वो ऽहं तन् मे सर्वं सं पद्यतां वयं स्याम पतयो रयीणाम् ॥
apo devīr madhumatīr ghṛtaścuto brahmaṇāṃ hasteṣu prapṛthak sādayāmi ।
yatkāma idam abhiṣiñcāmi vo 'haṃ tan me sarvaṃ saṃ padyatāṃ vayaṃ syāma patayo rayīṇām ॥
Sūkta 10
Atharvaveda 10.10 · 34 mantras
10.10.1
नमस् ते जायमानायै जाताया उत ते नमः ।
बालेभ्यः शफेभ्यो रूपायाघ्न्ये ते नमः ॥
namas te jāyamānāyai jātāyā uta te namaḥ ।
bālebhyaḥ śaphebhyo rūpāyāghnye te namaḥ ॥
O divine mother cow, homage and salutations to you, arising in the awareness. And homage and salutations to you arisen and realised in the consciousness. O mother inviolable, homage and salutations to your hair, hoofs and your divine form.
10.10.2
यो विद्यात् सप्त प्रवतः सप्त विद्यात् परावतः ।
शिरो यज्ञस्य यो विद्यात् स वशां प्रति गृह्णीयात् ॥
yo vidyāt sapta pravataḥ sapta vidyāt parāvataḥ ।
śiro yajñasya yo vidyāt sa vaśāṃ prati gṛhṇīyāt ॥
One who knows the seven energies of senses and mind and of seven pranas working within, and knows the seven outer levels of the universe of five elements, laws of Rtam and Prakrti operative without, and also knows the head of yajna, soul and the Super-soul, such a person knows and realises the mother Cow. Such a priest deserves to receive the sacred cow as gift in yajna.
10.10.3
वेदाहं सप्त प्रवतः सप्त वेद परावतः ।
शिरो यज्ञस्याहं वेद सोमं चास्यां विचक्षणम् ॥
vedāhaṃ sapta pravataḥ sapta veda parāvataḥ ।
śiro yajñasyāhaṃ veda somaṃ cāsyāṃ vicakṣaṇam ॥
I know the seven energies of sense and mind, the seven energies of pranas, working within, I know the seven outer levels of the universe of five elements, laws of Rtam and Prakrti itself operative without, I also know the head of yajna, soul and the Super-soul, and I also know Soma, the Spirit of peace and joy in this universe, the lord all-watching, all-inspiring. (I know the Mother Cow and the Spirit within the Mother.)
10.10.4
यया द्यौर् यया पृथिवी ययापो गुपिता इमाः ।
वशां सहस्रधारां ब्रह्मणाछावदामसि ॥
yayā dyaur yayā pṛthivī yayāpo gupitā imāḥ ।
vaśāṃ sahasradhārāṃ brahmaṇāchāvadāmasi ॥
We know and with Vedic songs joyously celebrate the generous mother cow by which the heaven of light, by which the earth, and by which these dynamic energies of the universe are sustained in security and balance, the all controlling Cow the gifts of which flow in a thousand streams. TO TO TO I
10.10.5
शतं कंसाः शतं दोग्धारः शतं गोप्तारो अधि पृष्ठे अस्याः ।
ये देवास् तस्यां प्राणन्ति ते वशां विदुर् एकधा ॥
śataṃ kaṃsāḥ śataṃ dogdhāraḥ śataṃ goptāro adhi pṛṣṭhe asyāḥ ।
ye devās tasyāṃ prāṇanti te vaśāṃ vidur ekadhā ॥
A hundred dedicated devotees, hundred beneficiaries, milkmen with lovely receptacles, hundred bodyguards at the back of it, and all those divinities of nature and humanity who receive their life-breath in it, all these know this universal Cow the same one way : She is the Mother of life.
10.10.6
यज्ञपदीराक्षीरा स्वधाप्राणा महीलुका ।
वशा पर्जन्यपत्नी देवां अप्य् एति ब्रह्मणा ॥
yajñapadīrākṣīrā svadhāprāṇā mahīlukā ।
vaśā parjanyapatnī devāṃ apy eti brahmaṇā ॥
Her seat is secured on the yajna vedi, she being abundant in milk and food for body, mind and soul. Her wealth of energy is her own, meant for divinities, for the children of earth especially. Universal Mother, divine brilliant sustainer of the clouds of rain, she reaches the noble humanity and divinities through cosmic currents of energy and hymns of the Veda.
10.10.7
अनु त्वाग्निः प्राविशद् अनु सोमो वशे त्वा ।
ऊधस् ते भद्रे पर्जन्यो विद्युतस् ते स्तना वशे ॥
anu tvāgniḥ prāviśad anu somo vaśe tvā ।
ūdhas te bhadre parjanyo vidyutas te stanā vaśe ॥
O Vasha, divine mother, at the dawn of creation, Agni emerged to your purpose as the vital heat of life. Soma emerged to your purpose as the cool and bliss of life. The cloud of showers is your udder, and the lightning your dugs, O mother spirit of well being.
10.10.8
अपस् त्वं धुक्षे प्रथमा उर्वरा अपरा वशे ।
तृतीयं राष्ट्रं धुक्षे ऽन्नं क्षीरं वशे त्वम् ॥
apas tvaṃ dhukṣe prathamā urvarā aparā vaśe ।
tṛtīyaṃ rāṣṭraṃ dhukṣe 'nnaṃ kṣīraṃ vaśe tvam ॥
O Vasha, divine mother of the order of existence, first you distil and bring in the waters of the atmosphere, and later you bring in the fertile earth. Thirdly you raise and organise the Rashtra, social order of humanity and bring in water, milk and food of life for body, mind and soul for both the individual and the social order.
10.10.9
यद् आदित्यैर् हूयमानोपातिष्ठ ऋतवरि ।
इन्द्रः सहस्रं पात्रान्त् सोमं त्वापाययद् वशे ॥
yad ādityair hūyamānopātiṣṭha ṛtavari ।
indraḥ sahasraṃ pātrānt somaṃ tvāpāyayad vaśe ॥
O Vasha, divine mother of creativity, fertility and order, when called upon by the Adityas, solar zodiacs as by brilliant leaders of humanity, you come for Indra, the sun as ruler of the world, Indra received a thousand casks of Soma and had them protected by your presence.
10.10.10
यद् अनूचीन्द्रम् ऐर् आत् त्वा ऋषभो ऽह्वयत् ।
तस्मात् ते वृत्रहा पयः क्षीरं क्रुद्धो ऽहरद् वशे ॥
yad anūcīndram air āt tvā ṛṣabho 'hvayat ।
tasmāt te vṛtrahā payaḥ kṣīraṃ kruddho 'harad vaśe ॥
O divine mother, when, in response to the invocation of the Adityas, you reach Indra, and Rshabha, the cloud, cries for water, for that reason the cloud breaker, the sun, passionate with cosmic heat, collects your water and nourishment of the world.
10.10.11
यत् ते क्रुद्धो धनपतिर् आ क्षीरम् अहरद् वशे ।
इदं तद् अद्य नाकस् त्रिषु पात्रेषु रक्षति ॥
yat te kruddho dhanapatir ā kṣīram aharad vaśe ।
idaṃ tad adya nākas triṣu pātreṣu rakṣati ॥
And O Vasha, divine mother, when the passionately hot sun, custodian of the world’s wealth, collects the waters of nourishment for the world, the same waters, this light and bliss, Naka, now secures in three cosmic regions.
10.10.12
त्रिषु पात्रेषु तं सोमम् आ देव्य् अहरद् वशा ।
अथर्वा यत्र दीक्षितो बर्हिष्य् आस्त हिरण्यये ॥
triṣu pātreṣu taṃ somam ā devy aharad vaśā ।
atharvā yatra dīkṣito barhiṣy āsta hiraṇyaye ॥
In three regions of the universe, that soma, the cosmic mother holds where Atharva, Prajapati, pervasive and self-committed, sits on the golden vedi of yajna on holy grass.
10.10.13
सं हि सोमेनागत सम् उ सर्वेण पद्वता ।
वशा समुद्रम् अध्य् अष्ठद् गन्धर्वैः कलिभिः सह ॥
saṃ hi somenāgata sam u sarveṇa padvatā ।
vaśā samudram adhy aṣṭhad gandharvaiḥ kalibhiḥ saha ॥
Coming together with Soma and with all that move on foot, Vasha, the divine mother, presides unto and over the sea, along with keepers of the earth and the divine voice of Veda, with all earthly problems and ambitions.
10.10.14
सं हि वातेनागत सम् उ सर्वैः पतत्रिभिः ।
वशा समुद्रे प्रानृत्यद् ऋचः सामानि बिभ्रती ॥
saṃ hi vātenāgata sam u sarvaiḥ patatribhiḥ ।
vaśā samudre prānṛtyad ṛcaḥ sāmāni bibhratī ॥
Come together with wind and with all that fly, Vasha, divine mother, dances around in ecstasy across the oceans of the middle space, bearing the Rks and music of the Samans.
10.10.15
सं हि सूर्येणागत सम् उ सर्वेण चक्षुषा ।
वशा समुद्रम् अत्य् अख्यद् भद्रा ज्योतींषि बिभ्रती ॥
saṃ hi sūryeṇāgata sam u sarveṇa cakṣuṣā ।
vaśā samudram aty akhyad bhadrā jyotīṃṣi bibhratī ॥
Come together with the sun and with all the lights that illuminate, reveal and see, Vasha, divine mother, pervades and watches the spatial ocean, bearing noble lights of divine bliss.
10.10.16
अभीवृता हिरण्येन यद् अतिष्ठ ऋतावरि ।
अश्वः समुद्रो भूत्वाध्य् अस्कन्दद् वशे त्वा ॥
abhīvṛtā hiraṇyena yad atiṣṭha ṛtāvari ।
aśvaḥ samudro bhūtvādhy askandad vaśe tvā ॥
Wrapped in golden halo, when you arose, O Vasha, bearing universal waters and nourishment within the strict bounds of cosmic law, then the universal divinity, having risen to the state of will and passion, inspired you with life.
10.10.17
तद् भद्राः सम् अगछन्त वशा देष्ट्र्य् अथो स्वधा ।
अथर्वा यत्र दीक्षितो बर्हिष्य् आस्त हिरण्यये ॥
tad bhadrāḥ sam agachanta vaśā deṣṭry atho svadhā ।
atharvā yatra dīkṣito barhiṣy āsta hiraṇyaye ॥
Where Atharva, scholar of Atharva-veda, dedicated and consecrated, sits on the holy grass on the golden vedi of light, there noble people and good fortunes, generous Vasha, divine mother, and food and plenty, all these join together and concentrate.
10.10.18
वशा माता राजन्यस्य वशा माता स्वधे तव ।
वशाया यज्ञ आयुधं ततश् चित्तम् अजायत ॥
vaśā mātā rājanyasya vaśā mātā svadhe tava ।
vaśāyā yajña āyudhaṃ tataś cittam ajāyata ॥
Vasha is the mother of Raj any a, keepers of the social order. O Svadha, essential power of the self, food and plenty, Vasha is your mother too. And the chief arm and fighting force of the mother (against pollution outside and negative fluctuations within) is yajna, creative communion of society in corporate activity in the objective world on the one hand, and meditation of individual awareness of the soul on the Super-soul of existence within. And from this communion arises social awareness and spiritual illumination of the mind and soul.
10.10.19
ऊर्ध्वो बिन्दुर् उद् अचरद् ब्रह्मणः ककुदाद् अधि ।
ततस् त्वं जज्ञिषे वशे ततो होताजायत ॥
ūrdhvo bindur ud acarad brahmaṇaḥ kakudād adhi ।
tatas tvaṃ jajñiṣe vaśe tato hotājāyata ॥
From that communion between the human and divine, with human potential and awareness concentrated to a point, the yogi rises, through the Brahma-randhra, highest gateway of the ascent of humanity and the descent of Divinity, he rises above the Mahat abstraction of Prakrti in the existential samadhi state, reborn as a participant in cosmic yajna. And there, O Mother Divine, he calls on you, and there you emerge, and you bless.
10.10.20
आस्नस् ते गाथा अभवन्न् उष्णिहाभ्यो बलं वशे ।
पाजस्याज् जज्ञे यज्ञ स्तनेभ्यो रश्मयस् तव ॥
āsnas te gāthā abhavann uṣṇihābhyo balaṃ vaśe ।
pājasyāj jajñe yajña stanebhyo raśmayas tava ॥
O Vasha, Mother Shakti of the universe, from your mouth flow the songs of Veda. From Ushnik verses of the Veda, flows strength and power, life’s vigour and vitality of creation. Of creativity is born yajna, and from your motherly streams of vitality and flames of yajna radiate the showers of cosmic light.
10.10.21
ईर्माभ्याम् अयनं जातं सक्थिभ्यां च वशे तव ।
आन्त्रेभ्यो जज्ञिरे अत्रा उदराद् अधि वीरुधः ॥
īrmābhyām ayanaṃ jātaṃ sakthibhyāṃ ca vaśe tava ।
āntrebhyo jajñire atrā udarād adhi vīrudhaḥ ॥
O Vasha, from your movement forward on forelegs and your movement backward on the thighs are bom the Uttarayana and Dakshinayana motions of the earth-sun relationship in the solar system. From your system of cosmic metabolism are bom all forms of life that sustain on food, and from your atmospheric spaces and rain therefrom, are bom the herbs and trees which germinate and grow on earth.
10.10.22
यद् उदरं वरुणस्यानुप्राविशथा वशे ।
ततस् त्वा ब्रह्मोद् अह्वयत् स हि नेत्रम् अवेत् तव ॥
yad udaraṃ varuṇasyānuprāviśathā vaśe ।
tatas tvā brahmod ahvayat sa hi netram avet tava ॥
O Vasha, creative power of all-controlling Lord Supreme, when you retire into the all-covering, all-consuming Varuna, unfathomable Brahma, at the moment of total dissolution, later the Lord calls you up from there into the operation of creative evolution becuase he alone holds and knows you as the leading agent of his creative function.
10.10.23
सर्वे गर्भाद् अवेपन्त जायमानाद् असूस्वः ।
ससूव हि ताम् आहु वशेति ब्रह्मभिः कॢप्तः स ह्य् अस्या बन्धुः ॥
sarve garbhād avepanta jāyamānād asūsvaḥ ।
sasūva hi tām āhu vaśeti brahmabhiḥ kḷptaḥ sa hy asyā bandhuḥ ॥
All (that lay in Pralaya) stirred at the emergence of the universal mother’s womb, unproliferous though, brought into being, and proclaimed otherwise: ‘It is the vital proliferous Vasha, divine Shakti, inspired with the creative potentials of Brahma who alone is her co-existent consort. ’
10.10.24
युध एकः सं सृजति यो अस्या एक इद् वशी ।
तरांसि यज्ञा अभवन् तरसां चक्षुर् अभवद् वशा ॥
yudha ekaḥ saṃ sṛjati yo asyā eka id vaśī ।
tarāṃsi yajñā abhavan tarasāṃ cakṣur abhavad vaśā ॥
Brahma alone who is the director and inspirer of this Vasha is really the One who creates the dynamic creative complementaries of evolutionary existence. In this evolution, yajnas, cycles of consumption and creation, become the media of the evolution-journey, and Vasha becomes the watchful controller of the direction of these creative yajnas which take evolution to the destination.
10.10.25
वशा यज्ञं प्रत्य् अगृह्णाद् वशा सूर्यम् अधारयत् ।
वशायाम् अन्तर् अविशद् ओदनो ब्रह्मणा सह ॥
vaśā yajñaṃ praty agṛhṇād vaśā sūryam adhārayat ।
vaśāyām antar aviśad odano brahmaṇā saha ॥
Vasha, the cosmic cow, takes up and carries on the yajna of life, Vasha takes up and sustains the sun, in Vasha is the food of life along with the implict knowledge and power of divine will.
10.10.26
वशाम् एवामृतम् आहुर् वशां मृत्युम् उपासते ।
वशेदं सर्वम् अभवद् देवा मनुष्या असुराः पितर ऋषयः ॥
vaśām evāmṛtam āhur vaśāṃ mṛtyum upāsate ।
vaśedaṃ sarvam abhavad devā manuṣyā asurāḥ pitara ṛṣayaḥ ॥
Sages say immortality is Vasha, they say and honour that destruction and death too is Vasha, Vasha is this all, Devas, humans, demons, sustaining Pitaras, Rshis. All is mutation of Vasha.
10.10.27
य एवं विद्यात् स वशां प्रति गृह्णीयात् ।
तथा हि यज्ञः सर्वपाद् दुहे दात्रे ऽनपस्फुरन् ॥
ya evaṃ vidyāt sa vaśāṃ prati gṛhṇīyāt ।
tathā hi yajñaḥ sarvapād duhe dātre 'napasphuran ॥
One who would know this of Vasha would know and realise the wholeness and versatility of divine potential which is Vasha. This way, also, yajna, comprehensive, undisturbed and uninterrupted, brings total fulfilment to the generous yajamana.
10.10.28
तिस्रो जिह्वा वरुणस्यान्तर् दीद्यत्य् आसनि ।
तासां या मध्ये राजति सा वशा दुष्प्रतिग्रहा ॥
tisro jihvā varuṇasyāntar dīdyaty āsani ।
tāsāṃ yā madhye rājati sā vaśā duṣpratigrahā ॥
In the mouth of Varuna, comprehending Brahma, there are three tongues: Sattva, Rajas and Tamas, shining. The middle one is the most shining. That is Vasha, dynamic power that controls change, evolution and completive destination.
10.10.29
चतुर्धा रेतो अभवद् वशायाः ।
आपस् तुरीयम् अमृतं तुरीयं यज्ञस् तुरीयं पशवस् तुरीयम् ॥
caturdhā reto abhavad vaśāyāḥ ।
āpas turīyam amṛtaṃ turīyaṃ yajñas turīyaṃ paśavas turīyam ॥
Fourfold is the living vitality of Vasha: Dynamics, one fourth; immortality, one fourth; yajna, one fourth; living forms, one fourth.
10.10.30
वशा द्यौर् वशा पृथिवी वशा विष्णुः प्रजापतिः ।
वशाया दुग्धम् अपिबन्त् साध्या वसवश् च ये ॥
vaśā dyaur vaśā pṛthivī vaśā viṣṇuḥ prajāpatiḥ ।
vaśāyā dugdham apibant sādhyā vasavaś ca ye ॥
Vasha is the heaven of light, Vasha is earth, Vasha is all pervasive Vishnu, also Prajapati. Realised sages, Vasus who sustain, all live by Mother Vasha’s milk of life.
10.10.31
वशाया दुग्धं पीत्वा साध्या वसवश् च ये ।
ते वै ब्रध्नस्य विष्टपि पयो अस्या उपासते ॥
vaśāyā dugdhaṃ pītvā sādhyā vasavaś ca ye ।
te vai bradhnasya viṣṭapi payo asyā upāsate ॥
Having drunk of the milk of Vasha, self-realised sages and Vasus, who abide under the protective umbrella of Infinite Brahma, realise and worship its milk and illumination.
10.10.32
सोमम् एनाम् एके दुह्रे घृतम् एक उपासते ।
य एवं विदुषे वशां ददुस् ते गतास् त्रिदिवं दिवः ॥
somam enām eke duhre ghṛtam eka upāsate ।
ya evaṃ viduṣe vaśāṃ dadus te gatās tridivaṃ divaḥ ॥
Some realise and rejoice in her peace and pleasure of Soma, others worship the ghrta, graciousness. Those who know and communicate the spirit of Vasha to the disciple scholar realise the heavenly bliss of the three heavens of light, individual, social and divine.
10.10.33
ब्राह्मणेभ्यो वशां दत्त्वा सर्वांल् लोकान्त् सम् अश्नुते ।
ऋतं ह्य् अस्याम् आर्पितम् अपि ब्रह्माथो तपः ॥
brāhmaṇebhyo vaśāṃ dattvā sarvāṃl lokānt sam aśnute ।
ṛtaṃ hy asyām ārpitam api brahmātho tapaḥ ॥
Having gifted Vasha to the Brahmanas, man attains to all regions of light and joy, the laws of Rtam in it, Brahma and tapa, highest discipline of life.
10.10.34
वशां देवा उप जीवन्ति वशां मनुष्या उत ।
वशेदं सर्वम् अभवद् यावत् सूर्यो विपश्यति ॥
vaśāṃ devā upa jīvanti vaśāṃ manuṣyā uta ।
vaśedaṃ sarvam abhavad yāvat sūryo vipaśyati ॥
The Devas live for and by Vasha. Humans live by and for Vasha. Vasha in mutation has become all this that is and will last till the sun shines.