11. Kāṇḍa 11 — The Brahmaudana and the Vrātya
Sūkta 1 — Brahmaudana Devata, Brahma Rshi
Atharvaveda 11.1 · 37 mantras
11.1.1
अग्ने जायस्वादितिर् नाथितेयं ब्रह्मौदनं पचति पुत्रकामा ।
सप्तऋषयो भूतकृतस् ते त्वा मन्थन्तु प्रजया सहेह ॥
agne jāyasvāditir nāthiteyaṃ brahmaudanaṃ pacati putrakāmā ।
saptaṛṣayo bhūtakṛtas te tvā manthantu prajayā saheha ॥
Arise, Agni, manifest into creative activity, this Aditi, mastered and energised by Providence, seeking progeny, prepares and matures the holy food for Brahma with desire. And those seven sages, creators of the forms of being, alongwith certain created forms stir and chum you to come up into creative activity. (Agni is a term of vesatile meaning, from the leading light and creative will of the universe upto the creative passion of the intelligent soul of the individual, always playing a leading role in the situation. It means Ishvara, or the Samrat who is world leader and ruler, or Raja, national leader and ruler, or any head of an institution or organisation, or head of the family. Aditi would mean the consort power, Prakrti, earth, motherland, the people, members of the institution or organisation, lady of the house, the body with sense and mind. Creative activity would mean positive progress of the world, country, society, institution, organisation, family, the individual. Seven sages would mean creative and cooperative forces : five elements with Ahankara and Mahat mutations of Prakrti in the cosmic context, seven pranic energies in the biological context, ministers and advisors, law and order and defence forces in the socio-political context, five senses with will and judgement in the individual context. In short, Agni is the creative passion and power, Aditi is the consort, seven sages are the auxiliaries, and Brahmaudana is the food and the state of nature just mature for creation. A word about churning (manth) and food (odana): All change of form comes into being when Prakrti from the state of constancy is activated into the state of mutability by divine will. From Satyam, Prakrti becomes Satyam-and-Rtam. Rtam is the law of mutability through which the changing world of new forms becomes a mutation of Satyam. In other words, Satyam and Rtam, constancy and mutability are two sides of the same thing. Just as two pieces of arani wood produce fire by attrition, so does Prakrti produce new forms by the ‘churning’ process of Satyam and Rtam. Now food: In Prashna Upanishad the disciple asks the first question: How do different forms of being come into existence: The reply: Prajapati, with the desire to create, created Prana, life energy, and Rayi, food. Prana is the consumer, Rayi, is the food consumed, the result is new forms of being. In this Sukta, in this mantra, Aditi is the consort with desire, she prepares the food for Brahma, that is, she brings up the seed state with desire. And no plant is bom unless the seed is consumed. In this way, the entire process of change and creative evolution is concentrated in this mantra: Consumption, transformation, creation.
11.1.2
कृणुत धूमं वृषणः सखायो ऽद्रोघाविता वाचम् अछ ।
अयम् अग्निः पृतनाषाट् सुवीरो येन देवा असहन्त दस्यून् ॥
kṛṇuta dhūmaṃ vṛṣaṇaḥ sakhāyo 'droghāvitā vācam acha ।
ayam agniḥ pṛtanāṣāṭ suvīro yena devā asahanta dasyūn ॥
O generous friends, brave performers, light the fire, let the flames arise and holy words resound without hate and enmity to anyone. This Agni is a brave warrior, throws out the enemies but never for malice or jealousy. It is by Agni that the Devas, positive powers of love, nobility and creativity, challenge and defeat the negative forces and win over the enemies.
11.1.3
अग्ने ऽजनिष्ठा महते वीर्याय ब्रह्मौदनाय पक्तवे जातवेदः ।
सप्तऋषयो भूतकृतस् ते त्वाजीजनन्न् अस्यै रयिं सर्ववीरं नि यछ ॥
agne 'janiṣṭhā mahate vīryāya brahmaudanāya paktave jātavedaḥ ।
saptaṛṣayo bhūtakṛtas te tvājījanann asyai rayiṃ sarvavīraṃ ni yacha ॥
O Agni, universal light and leader of humanity, co-existent with all that is bom, you are bom and you arise for great performance and glorious victories, and for the maturity and perfection of the food for enlightenment leading to the attainment of Brahma. Seven sagely powers who create higher and higher forms of being have created and consecrated you. Pray create and bless this nation of humanity with wealth, honour and excellence, all worthy of the brave.
11.1.4
समिद्धो अग्ने समिधा सम् इध्यस्व विद्वान् देवान् यज्ञियां एह वक्षः ।
तेभ्यो हविः श्रपयं जातवेद उत्तमं नाकम् अधि रोहयेमम् ॥
samiddho agne samidhā sam idhyasva vidvān devān yajñiyāṃ eha vakṣaḥ ।
tebhyo haviḥ śrapayaṃ jātaveda uttamaṃ nākam adhi rohayemam ॥
O Agni, eminent scholar, all knowing power and presence lighted and inspired with homage by devotees, rise and shine by the homage and recognition offered, and as you shine, bring in adorable divinities here on the vedi. O Jataveda, preparing and offering the right homage and hospitality for them, pray raise this yajamana and this nation to the peace and pleasure of the highest state of light and bliss.
11.1.5
त्रेधा भागो निहितो यः पुरा वो देवानां पितॄणां मर्त्यानाम् ।
अंशां जानीध्वं वि भजामि तान् वो यो देवानां स इमां पारयाति ॥
tredhā bhāgo nihito yaḥ purā vo devānāṃ pitṝṇāṃ martyānām ।
aṃśāṃ jānīdhvaṃ vi bhajāmi tān vo yo devānāṃ sa imāṃ pārayāti ॥
The three-way shares of life’s gifts meant for Devas, Pitaras and mortal humanity, fixed and set apart since all time earlier, know you all that, and those shares I award to each one of you separately in full measure. Of these, that which is the share of Devas will save and lead this nation to fulfilment till the end of the journey.
11.1.6
अग्ने सहस्वान् अभिभूर् अभीद् असि नीचो न्य् उब्ज द्विषतः सपत्नान् ।
इयं मात्रा मीयमाना मिता च सजातांस् ते बलिहृतः कृणोतु ॥
agne sahasvān abhibhūr abhīd asi nīco ny ubja dviṣataḥ sapatnān ।
iyaṃ mātrā mīyamānā mitā ca sajātāṃs te balihṛtaḥ kṛṇotu ॥
Agni, steadfast challenger, you are the winner, conqueror, superior to all. Keep down under control all jealous and inimical adversaries. Let this homage of ours, planned, measured and continuously assessed and revised, strengthen you to win over your rivals in conflict so as to offer you homage of cooperation in friendship.
11.1.7
साकं सजातैः पयसा सहैध्य् उद् उब्जैनां महते वीर्याय ।
ऊर्ध्वो नाकस्याधि रोह विष्टपं स्वर्गो लोक इति यं वदन्ति ॥
sākaṃ sajātaiḥ payasā sahaidhy ud ubjaināṃ mahate vīryāya ।
ūrdhvo nākasyādhi roha viṣṭapaṃ svargo loka iti yaṃ vadanti ॥
Agni, Samrat of the world of humanity, come up with your equals and cooperators with plenty of food, milk and water. Raise this humanity to do great deeds of honour for splendour and excellence. High and great as you are, rise to the height of peace, prosperity and happiness, the state of life which people call paradisal bliss.
11.1.8
इयं मही प्रति गृह्णातु चर्म पृथिवी देवी सुमनस्यमाना ।
अथ गछेम सुकृतस्य लोकम् ॥
iyaṃ mahī prati gṛhṇātu carma pṛthivī devī sumanasyamānā ।
atha gachema sukṛtasya lokam ॥
Let this great humanity and this great earth, brilliant, divine and blessed at heart, wear a beautiful form and find a stable seat and settlement in peace, and then we would rise to the state of holy action and paradisal bliss.
11.1.9
एतौ ग्रावाणौ सयुजा युङ्धि चर्मणि निर्बिन्ध्य् अंशून् यजमानाय साधु ।
अवघ्नती नि जहि य इमां पृतन्यव ऊर्ध्वं प्रजाम् उद्भरन्त्य् उद् ऊह ॥
etau grāvāṇau sayujā yuṅdhi carmaṇi nirbindhy aṃśūn yajamānāya sādhu ।
avaghnatī ni jahi ya imāṃ pṛtanyava ūrdhvaṃ prajām udbharanty ud ūha ॥
O lady of the house of Order, O nation of humanity, take up and use these complementary soma stones, place them on the stable floor of the Order’s Yajna, crush well the filaments of soma for nectar juice for the yajamana, the Samrat. Take up the mortar and pestle to pound the paddy for the nation, striking down those that rise to attack this nation and raising the people to prosperity.
11.1.10
गृहाण ग्रावाणौ सकृतौ वीर हस्त आ ते देवा यज्ञिया यज्ञम् अगुः ।
त्रयो वरा यतमांस् त्वं वृणीषे तास् ते समृद्धीर् इह राधयामि ॥
gṛhāṇa grāvāṇau sakṛtau vīra hasta ā te devā yajñiyā yajñam aguḥ ।
trayo varā yatamāṃs tvaṃ vṛṇīṣe tās te samṛddhīr iha rādhayāmi ॥
Brave hero, holding as you are the two efficient soma grinders of complementarity in celebrative action, let the noble Devas, loved and adorable, come and join you in your creative programme. And, of the three gifts of action, honour and splendour of joyous success and prosperity, I make it possible for you to achieve as much as you choose to have.
11.1.11
इयं ते धीतिर् इदम् उ ते जनित्रं गृह्णातु त्वाम् अदितिः शूरपुत्रा ।
परा पुनीहि य इमां पृतन्यवो ऽस्यै रयिं सर्ववीरं नि यछ ॥
iyaṃ te dhītir idam u te janitraṃ gṛhṇātu tvām aditiḥ śūraputrā ।
parā punīhi ya imāṃ pṛtanyavo 'syai rayiṃ sarvavīraṃ ni yacha ॥
This is your land of birth. This is your throught, knowledge and culture, your very being and identity. Let this inviolable earth, mother of the brave, own, hold and sustain you. Sift them all out, like chaff from the grain, who pollute, damage and violate her. Create and give her wealth, honour and excellence all worthy of the brave.
11.1.12
उपश्वसे द्रुवये सीदता यूयं वि विच्यध्वं यज्ञियासस् तुषैः ।
श्रिया समानान् अति सर्वान्त् स्यामाधस्पदं द्विषतस् पादयामि ॥
upaśvase druvaye sīdatā yūyaṃ vi vicyadhvaṃ yajñiyāsas tuṣaiḥ ।
śriyā samānān ati sarvānt syāmādhaspadaṃ dviṣatas pādayāmi ॥
Sit you all together for a higher life of values and vitality, compare the grain with the chaff, discriminate, judge and make your choice. Let us exceed our equals in honour, excellence and grace. I throw down under all those forces which hate and malign us.
11.1.13
परेहि नारि पुनर् एहि क्षिप्रम् अपां त्वा गोष्ठो अध्य् अरुक्षद् भराय ।
तासां गृह्णीताद् यतमा यज्ञिया असन् विभाज्य धीरीतरा जहीतात् ॥
parehi nāri punar ehi kṣipram apāṃ tvā goṣṭho adhy arukṣad bharāya ।
tāsāṃ gṛhṇītād yatamā yajñiyā asan vibhājya dhīrītarā jahītāt ॥
O women, rise high, go far and come back home soon. Let the assembly for collective action and policy raise you high for full achievement and self-fulfilment. Of those actions take up those which, for you, are worthy of association and participation and, thinking patiently and intelligently, sift and leave the rest aside.
11.1.14
एमा अगुर् योषितः शुम्भमाना उत् तिष्ठ नारि तवसं रभस्व ।
सुपत्नी पत्या प्रजया प्रजावत्य् आ त्वागन् यज्ञः प्रति कुम्भं गृभाय ॥
emā agur yoṣitaḥ śumbhamānā ut tiṣṭha nāri tavasaṃ rabhasva ।
supatnī patyā prajayā prajāvaty ā tvāgan yajñaḥ prati kumbhaṃ gṛbhāya ॥
O First Lady of the Order, these bright and gracious women have come. Rise and welcome them all enthusiastically. Noble wife of a noble husband, blessed mother of noble progeny, along with your husband and your children, a sacred yajnic occasion for good fellowship has come to you. Take up the jar of water and offer them the hospitality of welcome.
11.1.15
ऊर्जो भागो निहितो यः पुरा व ऋषिप्रशिष्टाप आ भरैताः ।
अयं यज्ञो गातुविन् नाथवित् प्रजाविद् उग्रः पशुविद् वीरविद् वो अस्तु ॥
ūrjo bhāgo nihito yaḥ purā va ṛṣipraśiṣṭāpa ā bharaitāḥ ।
ayaṃ yajño gātuvin nāthavit prajāvid ugraḥ paśuvid vīravid vo astu ॥
Your share of action and energy, your share of Dharma with rights and duties integrated, which is ancient and eternal, is ordained, secured and preserved for you since eternity. O citizens of the world, fulfil these acts of personal and social obligations defined and ordained by the Rshis. This creative yajna of personal, social and divine ordinances is harbinger of the gifts of earth, progeny, wealth of life and a nation of the brave.
11.1.16
अग्ने चरुर् यज्ञियस् त्वाध्य् अरुक्षच् छुचिस् तपिष्ठस् तपसा तपैनम् ।
आर्षेया दैवा अभिसंगत्य भागम् इमं तपिष्ठा ऋतुभिस् तपन्तु ॥
agne carur yajñiyas tvādhy arukṣac chucis tapiṣṭhas tapasā tapainam ।
ārṣeyā daivā abhisaṃgatya bhāgam imaṃ tapiṣṭhā ṛtubhis tapantu ॥
Agni, leading light of life in the home, society and the world, may this holy vessel of yajnic offerings and this oblation into the sacred fire raise you high in life. Pure at heart, most highly dedicated to the fiery discipline of yajnic life, keep it up hot and sizzling with your heat of faith and relentless action. Let the devotees, dedicated to visionary sages and the divinities of nature and humanity, tempered in the crucibles of social discipline, having joined together, keep the fire burning, and, according to the seasons of time and place, offer their contribution to society.
11.1.17
शुद्धाः पूता योषितो यज्ञिया इमा आपश् चरुम् अव सर्पन्तु शुभ्राः ।
अदुः प्रजां बहुलां पशून् नः पक्तौदनस्य सुकृताम् एतु लोकम् ॥
śuddhāḥ pūtā yoṣito yajñiyā imā āpaś carum ava sarpantu śubhrāḥ ।
aduḥ prajāṃ bahulāṃ paśūn naḥ paktaudanasya sukṛtām etu lokam ॥
May these pure, consecrated, adorable gracious young women and their holy actions like gentle streams of water move to the sacred vessel to prepare the holy food for yajna for the community on way to divinity. May they give us noble progeny and plenty of wealth, and may those who prepare and perfect the food for divinity reach the regions of highest attainment in life.
11.1.18
ब्रह्मणा शुद्धा उत पूता घृतेन सोमस्यांशवस् तण्डुला यज्ञिया इमे ।
अपः प्र विशत प्रति गृह्णातु वश् चरुर् इमं पक्त्वा सुकृताम् एत लोकम् ॥
brahmaṇā śuddhā uta pūtā ghṛtena somasyāṃśavas taṇḍulā yajñiyā ime ।
apaḥ pra viśata prati gṛhṇātu vaś carur imaṃ paktvā sukṛtām eta lokam ॥
Sanctified with holy chant of Vedic verses, seasoned and refined with ghrta, are these tandulas, rice preparations, and filaments of soma, holy offerings meant for yajna, joining the divinities in the process. Let the holy vessel receive these for the oblations. O devoted men and women, having prepared these holy offerings and having made the offer rise and reach the regions of bliss and divine communion.
11.1.19
उरुः प्रथस्व महता महिम्ना सहस्रपृष्ठः सुकृतस्य लोके ।
पितामहाः पितरः प्रजोपजाहं पक्ता पञ्चदशस् ते अस्मि ॥
uruḥ prathasva mahatā mahimnā sahasrapṛṣṭhaḥ sukṛtasya loke ।
pitāmahāḥ pitaraḥ prajopajāhaṃ paktā pañcadaśas te asmi ॥
O yajamana, noble support of thousands, with the preparation and offer of food for the divinities, rise and expand with greatness and glory in the field of holy work in the region of divine bliss. O Lord, presiding presence of Divinity, grandparents, parents, children, children’s children, we are fifteen, and I , preparing and offering the food for you.
11.1.20
सहस्रपृष्ठः शतधारो अक्षितो ब्रह्मौदनो देवयानः स्वर्गः ।
अमूंस् त आ दधामि प्रजया रेषयैनान् बलिहाराय मृडतान् मह्यम् एव ॥
sahasrapṛṣṭhaḥ śatadhāro akṣito brahmaudano devayānaḥ svargaḥ ।
amūṃs ta ā dadhāmi prajayā reṣayainān balihārāya mṛḍatān mahyam eva ॥
Support of thousands, streaming forth in a hundred showers, unhurt and undiminished is Brahmaudana, food for divinities, the path of divines to the regions of bliss. I sustain all those around me along with their progeny who bear homage to you, O Lord, move and inspire all these, be kind and gracious for my sake so that we all are able to offer the homage of Brahmaudana.
11.1.21
उदेहि वेदिं प्रजया वर्धयैनां नुदस्व रक्षः प्रतरं धेह्य् एनाम् ।
श्रिया समानान् अति सर्वान्त् स्यामाधस्पदं द्विषतस् पादयामि ॥
udehi vediṃ prajayā vardhayaināṃ nudasva rakṣaḥ prataraṃ dhehy enām ।
śriyā samānān ati sarvānt syāmādhaspadaṃ dviṣatas pādayāmi ॥
Rise and raise the Vedi, raise and advance these homage bearers with progeny, strike off the destroyers, lead this noble community farther on way to progress. Let us all be equal and higher with honour, excellence and grace. I keep the jealous and the malignants down under control of the force of law.
11.1.22
अभ्यावर्तस्व पशुभिः सहैनां प्रत्यङ्ङ् एनां देवताभिः सहैधि ।
मा त्वा प्रापच् छपथो माभिचारः स्वे क्षेत्रे अनमीवा वि राज ॥
abhyāvartasva paśubhiḥ sahaināṃ pratyaṅṅ enāṃ devatābhiḥ sahaidhi ।
mā tvā prāpac chapatho mābhicāraḥ sve kṣetre anamīvā vi rāja ॥
Turn and meet this people with wealth. Come with divinities and be with them. Let no ordeal of imprecation touch you. Let no sabotage injure and afflict you. Rule and shine in your own dominion free from affliction and ailment.
11.1.23
ऋतेन तष्टा मनसा हितैषा ब्रह्मौदनस्य विहिता वेदिर् अग्रे ।
अंसध्रीं शुद्धाम् उप धेहि नारि तत्रौदनं सादय दैवानाम् ॥
ṛtena taṣṭā manasā hitaiṣā brahmaudanasya vihitā vedir agre ।
aṃsadhrīṃ śuddhām upa dhehi nāri tatraudanaṃ sādaya daivānām ॥
O First Lady of the Dominion, before you is Brahmaudana vedi, made according to the dynamic laws of Truth, designed with the vision and thought of mind, ordained and provided since time immemorial. Pure, protective and adorable it is, keep it high up before you and have it provided with food for the divinities and human enlightenment therein.
11.1.24
अदितेर् हस्तां स्रुचम् एतां द्वितीयां सप्तऋषयो भूतकृतो याम् अकृण्वन् ।
सा गात्राणि विदुष्य् ओदनस्य दर्विर् वेद्याम् अध्य् एनं चिनोतु ॥
aditer hastāṃ srucam etāṃ dvitīyāṃ saptaṛṣayo bhūtakṛto yām akṛṇvan ।
sā gātrāṇi viduṣy odanasya darvir vedyām adhy enaṃ cinotu ॥
This ladle, which seven Rshis, dynamic formative forces of nature, makers of material forms of the world, constituted and formed as the second service hand of inviolable mother Prakrti, and which is familiar with all parts and particles of Odana, yajnic food, may this ladel collect, concentrate and offer the fragrant oblation into the vedi (through the First Lady of the Order).
11.1.25
शृतं त्वा हव्यम् उप सीदन्तु दैवा निःसृप्याग्नेः पुनर् एनान् प्र सीद ।
सोमेन पूतो जठरे सीद ब्रह्मणाम् आर्षेयास् ते मा रिषन् प्राशितारः ॥
śṛtaṃ tvā havyam upa sīdantu daivā niḥsṛpyāgneḥ punar enān pra sīda ।
somena pūto jaṭhare sīda brahmaṇām ārṣeyās te mā riṣan prāśitāraḥ ॥
O yajnic food for the fire and the participants, well prepared and seasoned in delicious form, may the priests and participants of divine interests come and sit by you. Please them, seasoned and sanctified as you are with soma. Satisfy their appetite and see that the sagely receivers do not experience any want or dissatisfaction.
11.1.26
सोम राजन्त् संज्ञानम् आ वपैभ्यः सुब्राह्मणा यतमे त्वोपसीदान् ।
ऋषीन् आर्षेयांस् तपसो ऽधि जातान् ब्रह्मौदने सुहवा जोहवीमि ॥
soma rājant saṃjñānam ā vapaibhyaḥ subrāhmaṇā yatame tvopasīdān ।
ṛṣīn ārṣeyāṃs tapaso 'dhi jātān brahmaudane suhavā johavīmi ॥
O Soma, self-refulgent sweetness of the food of divine yajna, O brilliant ruler of the land of peace and beautiful life, create and spread the light of comprehensive knowledge and spiritual elevation for the Brahma-loving priests and participants, howsoever may they be sitting around you. Dedicated host, lover of yajna, I call upon the Rshis and the dedicated disciples of the Rshis risen through tapas, discipline of Brahmacharya austerity, to the yajna of divine homage and human enlightenment.
11.1.27
शुद्धाः पूता योषितो यज्ञिया इमा ब्रह्मणां हस्तेषु प्रपृथक् सादयामि ।
यत्काम इदम् अभिषिञ्चामि वो ऽहम् इन्द्रो मरुत्वान्त् स ददाद् इदं मे ॥
śuddhāḥ pūtā yoṣito yajñiyā imā brahmaṇāṃ hasteṣu prapṛthak sādayāmi ।
yatkāma idam abhiṣiñcāmi vo 'ham indro marutvānt sa dadād idaṃ me ॥
These young maidens, virgins pure, sanctified through the discipline of education, adorable like sacred waters of yajna, I assign unto the hands of Brahmagraduates, one for one singly. Whatever desire and purpose of life I entertain, consecrate and expect of you, may Indra, ruler of the vibrant nation, fulfil for me. (This mantra refers to the sacred institution of marriage for the fulfilment of a holy social purpose, the married girl being prepared as the first lady of the home and family order in Grhastha Ashrama yajna. Swami Dayananda writes in Satyartha Prakasha that teachers can play — not that they do and must — an important role in the young people’s selection of their life partner since they know their nature, character, interests and behaviour from personal contact during the disciples’ stay in the homely institute of education in their respective Gurukuls. The mantra may also be interpreted as a divine dispensation so far as the institution of marriage is concerned.)
11.1.28
इदं मे ज्योतिर् अमृतं हिरण्यं पक्वं क्षेत्रात् कामदुघा म एषा ।
इदं धनं नि दधे ब्राह्मणेषु कृण्वे पन्थां पितृषु यः स्वर्गः ॥
idaṃ me jyotir amṛtaṃ hiraṇyaṃ pakvaṃ kṣetrāt kāmadughā ma eṣā ।
idaṃ dhanaṃ ni dadhe brāhmaṇeṣu kṛṇve panthāṃ pitṛṣu yaḥ svargaḥ ॥
This is my light immortal, gold in reality culled and matured from the field of existence, the food of life which, like the mother cow, fulfils my desire and purpose of living. This is the wealth I assign and entrust to the Brahmanas, dedicated to knowledge and enlightenment. Thus do I create the paradisal path among the pitaras, parental sustainers of the people, and the life around. (The mantra may also be interpreted literally in relation to food production and maintenance of the intellectuals who preserve and advance knowledge.)
11.1.29
अग्नौ तुषान् आ वप जातवेदसि परः कम्बूकां अप मृड्ढि दूरम् ।
एतं शुश्रुम गृहराजस्य भागम् अथो विद्म निरृतेर् भागधेयम् ॥
agnau tuṣān ā vapa jātavedasi paraḥ kambūkāṃ apa mṛḍḍhi dūram ।
etaṃ śuśruma gṛharājasya bhāgam atho vidma nirṛter bhāgadheyam ॥
Put the chaff into the fire. Throw away the husk. We have heard that the chaff is the share of the home fire, and we know that the husk is the share of the earth.
11.1.30
श्राम्यतः पचतो विद्धि सुन्वतः पन्थां स्वर्गम् अधि रोहयैनम् ।
येन रोहात् परम् आपद्य यद् वय उत्तमं नाकं परमं व्योम ॥
śrāmyataḥ pacato viddhi sunvataḥ panthāṃ svargam adhi rohayainam ।
yena rohāt param āpadya yad vaya uttamaṃ nākaṃ paramaṃ vyoma ॥
O Lord, know that who toils to produce, who cooks and serves, and that who distils the essence. Raise him on the path that leads to paradisal bliss so that, having realised the best of life, he may rise to the highest state of bliss and the divine presence of Brahma.
11.1.31
बभ्रेर् अध्वर्यो मुखम् एतद् वि मृड्ढ्य् आज्याय लोकं कृणुहि प्रविद्वान् ।
घृतेन गात्रानु सर्वा वि मृड्ढि कृण्वे पन्थां पितृषु यः स्वर्गः ॥
babhrer adhvaryo mukham etad vi mṛḍḍhy ājyāya lokaṃ kṛṇuhi pravidvān ।
ghṛtena gātrānu sarvā vi mṛḍḍhi kṛṇve panthāṃ pitṛṣu yaḥ svargaḥ ॥
Organising priest of yajna, O Adhvaryu, unlock the entry to the heart of divinity in the mind, cleanse the vessel of junk, make room for grace and ghrta, knowing as you do the process of communion. Anoint all the limbs of body and mind with the ghrta of love and grace, and know thus it is I make the path among parental sustainers of life to lead you to paradisal bliss in divinity.
11.1.32
बभ्रे रक्षः समदम् आ वपैभ्यो ऽब्राह्मणा यतमे त्वोपसीदान् ।
पुरीषिणः प्रथमानाः पुरस्ताद् आर्षेयास् ते मा रिषन् प्राशितारः ॥
babhre rakṣaḥ samadam ā vapaibhyo 'brāhmaṇā yatame tvopasīdān ।
purīṣiṇaḥ prathamānāḥ purastād ārṣeyās te mā riṣan prāśitāraḥ ॥
O protector of yajna, rich in ghrta and grace, keep off the negative forces of arrogance opposed to lovers of divinity, whosoever they be around you. And see that those, who love positivity, bear and enjoy the food for yajna, rise and expand in knowledge and are dedicated to the sages close to you, never come to harm.
11.1.33
आर्षेयेषु नि दध ओदन त्वा नानार्षेयाणाम् अप्य् अस्त्य् अत्र ।
अग्निर् मे गोप्ता मरुतश् च सर्वे विश्वे देवा अभि रक्षन्तु पक्वम् ॥
ārṣeyeṣu ni dadha odana tvā nānārṣeyāṇām apy asty atra ।
agnir me goptā marutaś ca sarve viśve devā abhi rakṣantu pakvam ॥
O Odana, food for yajnic enlightenment and the divinities, here I establish you among the sages and the disciples of divinity. Of those opposed to the sages, divinities and positive visionaries of life, there is none here. The food is ripe and ready. Agni, leading light, is the protector, so are the vibrant youth of the nation and all divinities of nature and humanity. They would protect and promote the food of life for enlightenment for us.
11.1.34
यज्ञं दुहानं सदम् इत् प्रपीनं पुमांसं धेनुं सदनं रयीणाम् ।
प्रजामृतत्वम् उत दीर्घम् आयू रायश् च पोषैर् उप त्वा सदेम ॥
yajñaṃ duhānaṃ sadam it prapīnaṃ pumāṃsaṃ dhenuṃ sadanaṃ rayīṇām ।
prajāmṛtatvam uta dīrgham āyū rāyaś ca poṣair upa tvā sadema ॥
O Lord, let us always abide with you, perpetual giver of the showers of yajna, harbinger of happy, healthy, growing humanity, land and cows, culture and education, treasure of honour and excellence, progeny and people, immortality, long life with expansive wealth and glories of existence.
11.1.35
वृषभो ऽसि स्वर्ग ऋषीन् आर्षेयान् गछ ।
सुकृतां लोके सीद तत्र नौ संस्कृतम् ॥
vṛṣabho 'si svarga ṛṣīn ārṣeyān gacha ।
sukṛtāṃ loke sīda tatra nau saṃskṛtam ॥
O Yajna, meeting of the human and divine, you are Vrshabha, giver of the showers of prosperity, leading to the paradisal bliss of life. Be moving and bless the sages and their followers and disciples. Establish us in the life of the performers of holy action where there is the gracious life for both you and me.
11.1.36
समाचिनुष्वानुसंप्रयाह्य् अग्ने पथः कल्पय देवयानान् ।
एतैः सुकृतैर् अनु गछेम यज्ञं नाके तिष्ठन्तम् अधि सप्तरश्मौ ॥
samācinuṣvānusaṃprayāhy agne pathaḥ kalpaya devayānān ।
etaiḥ sukṛtair anu gachema yajñaṃ nāke tiṣṭhantam adhi saptaraśmau ॥
O Agni, leading light of humanity, create and prepare pioneering paths of life worthy of divine souls, leading to Divinity. Move together by them and collect a tally of noble deeds. By these noble acts, let us rise and reach the adorable lord of yajna abiding in the state of the sevenfold rainbow beauty of light and divine bliss.
11.1.37
येन देवा ज्योतिषा द्याम् उदायन् ब्रह्मौदनं पक्त्वा सुकृतस्य लोकम् ।
तेन गेष्म सुकृतस्य लोकं स्वर् आरोहन्तो अभि नाकम् उत्तमम् ॥
yena devā jyotiṣā dyām udāyan brahmaudanaṃ paktvā sukṛtasya lokam ।
tena geṣma sukṛtasya lokaṃ svar ārohanto abhi nākam uttamam ॥
By the light by which divine souls rose to the state of heavenly light and, having prepared and offered the homage of noble deeds to Divinity, ascended to the rewarding region of noble performance, by that very light and those very noble deeds performed as homage, we too would rise to the rewarding region of holy action, rising still higher and higher to the state of divine light and reach the highest bliss over every thing else.
Sūkta 2 — Bhava-Sharvau Rudra Devata, Atharva Rshi
Atharvaveda 11.2 · 31 mantras
11.2.1
भवाशर्वौ मृडतं माभि यातं भूतपती पशुपती नमो वाम् ।
प्रतिहिताम् आयतां मा वि स्राष्टं मा नो हिंसिष्टं द्विपदो मा चतुष्पदः ॥
bhavāśarvau mṛḍataṃ mābhi yātaṃ bhūtapatī paśupatī namo vām ।
pratihitām āyatāṃ mā vi srāṣṭaṃ mā no hiṃsiṣṭaṃ dvipado mā catuṣpadaḥ ॥
O Bhava and Sharva, be kind and gracious, do not assail us, come and protect us. O lords of forms in existence, O lords of living forms, homage of salutations to you. Do not shoot the arrow fixed upon the bow with the string drawn. Pray do not destroy our people and our animals.
11.2.2
शुने क्रोष्ट्रे मा शरीराणि कर्तम् अलिक्लवेभ्यो गृध्रेभ्यो ये च कृष्णा अविष्यवः ।
मक्षिकास् ते पशुपते वयांसि ते विघसे मा विदन्त ॥
śune kroṣṭre mā śarīrāṇi kartam aliklavebhyo gṛdhrebhyo ye ca kṛṣṇā aviṣyavaḥ ।
makṣikās te paśupate vayāṃsi te vighase mā vidanta ॥
Let our bodies be not disposed to dogs, jackals, clamorous birds, vultures or black crows. O lord of living beings, let not your flies or insects or birds get on to feed upon our bodies. (Let no unnatural death befall us).
11.2.3
क्रन्दाय ते प्राणाय याश् च ते भव रोपयः ।
नमस् ते रुद्र कृण्मः सहस्राक्षायामर्त्य ॥
krandāya te prāṇāya yāś ca te bhava ropayaḥ ।
namas te rudra kṛṇmaḥ sahasrākṣāyāmartya ॥
O Bhava, lord creator of forms of existence, O Rudra, lord of life and death, salutations to you for the inevitable call, for the pranic gift of life, for all your evolutionary powers. O lord immortal of infinite unbounded eyes, we offer you homage of worship and obedience with submission of the will.
11.2.4
पुरस्तात् ते नमः कृण्म उत्तराद् अधराद् उत ।
अभीवर्गाद् दिवस् पर्य् अन्तरिक्षाय ते नमः ॥
purastāt te namaḥ kṛṇma uttarād adharād uta ।
abhīvargād divas pary antarikṣāya te namaḥ ॥
We do you homage from the front, from above and below, salutations to you from all round over the heavens of light and to you as the entire space itself.
11.2.5
मुखाय ते पशुपते यानि चक्षूंषि ते भव ।
त्वचे रूपाय संदृशे प्रतीचीनाय ते नमः ॥
mukhāya te paśupate yāni cakṣūṃṣi te bhava ।
tvace rūpāya saṃdṛśe pratīcīnāya te namaḥ ॥
O Pashupati, lord of living forms, O Bhava, lord of existence and creation, homage of worship to you, to your face as the universe is, your eyes that the infinite stars are. Salutations to you, beautiful and beatific cover of existence as you are, and salutations to you for your direct manifestation in the universe.
11.2.6
अङ्गेभ्यस् त उदराय जिह्वाया आस्याय ते ।
दद्भ्यो गन्धाय ते नमः ॥
aṅgebhyas ta udarāya jihvāyā āsyāya te ।
dadbhyo gandhāya te namaḥ ॥
Salutations to you for all your universal limbs of the cosmos: for your belly as the space is, for your tongue that nature is as it proclaims your presence in action, for your mouth as it consumes old forms and materials for new creations, for your teeth and jaws as you crush things for justice and transformation, and homage to your fragrance that the flowers are.
11.2.7
अस्त्रा नीलशिखण्डेन सहस्राक्षेण वाजिना ।
रुद्रेणार्धकघातिना तेन मा सम् अरामहि ॥
astrā nīlaśikhaṇḍena sahasrākṣeṇa vājinā ।
rudreṇārdhakaghātinā tena mā sam arāmahi ॥
Let us never try to war upon Rudra, the archer, lord of dark clouds across the skies, all-watching with a thousand eyes, all victorious lord of ultimate speed of natural evolution, and destroyer of the violent.
11.2.8
स नो भवः परि वृणक्तु विश्वत आप इवाग्निः परि वृणक्तु नो भवः ।
मा नो ऽभि मांस्त नमो अस्त्व् अस्मै ॥
sa no bhavaḥ pari vṛṇaktu viśvata āpa ivāgniḥ pari vṛṇaktu no bhavaḥ ।
mā no 'bhi māṃsta namo astv asmai ॥
May Bhava protect us all round. As water protects against fire and fire protects against freezing waters, so may Bhava protect us against contradictions. May Bhava never destroy us. Homage of worship be to Bhava.
11.2.9
चतुर् नमो अष्टकृत्वो भवाय दश कृत्वः पशुपते नमस् ते ।
तवेमे पञ्च पशवो विभक्ता गावो अश्वाः पुरुषा अजावयः ॥
catur namo aṣṭakṛtvo bhavāya daśa kṛtvaḥ paśupate namas te ।
taveme pañca paśavo vibhaktā gāvo aśvāḥ puruṣā ajāvayaḥ ॥
Four ways, four times, homage to Bhava, lord creator of forms of life, eight times, ten times homage of worship be to you, O Bhava. All these five forms of living beings, varied each in its own way, cows, horses, humans, goats and sheep are yours.
11.2.10
तव चतस्रः प्रदिशस् तव द्यौस् तव पृथिवी तवेदम् उग्रोर्व् अन्तरिक्षम् ।
तवेदं सर्वम् आत्मन्वद् यत् प्राणत् पृथिवीम् अनु ॥
tava catasraḥ pradiśas tava dyaus tava pṛthivī tavedam ugrorv antarikṣam ।
tavedaṃ sarvam ātmanvad yat prāṇat pṛthivīm anu ॥
Yours are these four quarters of space. The heaven is yours, the earth is yours, and yours is this vast refulgent region of light. Yours is all this that lives as soul in body, which breathes and lives on earth.
11.2.11
उरुः कोशो वसुधानस् तवायं यस्मिन्न् इमा विश्वा भुवनान्य् अन्तः ।
स नो मृड पशुपते नमस् ते परः क्रोष्टारो अभिभाः श्वानः परो यन्त्व् अघरुदो विकेश्यः ॥
uruḥ kośo vasudhānas tavāyaṃ yasminn imā viśvā bhuvanāny antaḥ ।
sa no mṛḍa paśupate namas te paraḥ kroṣṭāro abhibhāḥ śvānaḥ paro yantv agharudo vikeśyaḥ ॥
This vast and boundless treasure-hold of the wealth of the universe is yours in which abide all the worlds of existence. O Pashupati, our homage to you! Pray be kind and gracious to us. Let all ominous dogs and jackals be away. Let all howling hags with floating hair get off from here.
11.2.12
धनुर् बिभर्षि हरितं हिरण्ययं सहस्रघ्निं शतवधं शिखण्डिन् ।
रुद्रस्येषुश् चरति देवहेतिस् तस्यै नमो यतमस्यां दिशीतः ॥
dhanur bibharṣi haritaṃ hiraṇyayaṃ sahasraghniṃ śatavadhaṃ śikhaṇḍin ।
rudrasyeṣuś carati devahetis tasyai namo yatamasyāṃ diśītaḥ ॥
O Rudra, lord of the blue locks of clouds and oceans of space, you wield the colourful golden bow of infinite reach that touches thousands and kills hundreds at a stroke. Homage and salutations to this thunderous blow of the divine arrow of Rudra wherever in whatever direction from here it reaches and operates.
11.2.13
यो ऽभियातो निलयते त्वां रुद्र निचिकीर्षति ।
पश्चाद् अनुप्रयुङ्क्षे तं विद्धस्य पदनीर् इव ॥
yo 'bhiyāto nilayate tvāṃ rudra nicikīrṣati ।
paścād anuprayuṅkṣe taṃ viddhasya padanīr iva ॥
Whoever the target of the strike, if he tries to evade and escape and thus render you ineffectual, you follow and overtake him as a hunter tracks the prey by the pugmarks.
11.2.14
भवारुद्रौ सयुजा संविदानाव् उभाव् उग्रौ चरतो वीर्याय ।
ताभ्यां नमो यतमस्यां दिशीतः ॥
bhavārudrau sayujā saṃvidānāv ubhāv ugrau carato vīryāya ।
tābhyāṃ namo yatamasyāṃ diśītaḥ ॥
Bhava and Rudra, maker and breaker, both together, both simultaneously operative, both bright and unsparing, act together to realise their power and purpose of divine creative evolution. Homage and salutations to them wherever in whatever direction from here they be operating.
11.2.15
नमस् ते अस्त्व् आयते नमो अस्तु परायते ।
नमस् ते रुद्र तिष्ठत आसीनायोत ते नमः ॥
namas te astv āyate namo astu parāyate ।
namas te rudra tiṣṭhata āsīnāyota te namaḥ ॥
Salutations to you, Rudra, as you come and emerge into consciousness, salutations to you as you go from consciousness, salutations to you as you stay by as long as you do, and salutations to you as you abide in the consciousness in steady presence.
11.2.16
नमः सायं नमः प्रातर् नमो रात्र्या नमो दिवा ।
भवाय च शर्वाय चोभाभ्याम् अकरं नमः ॥
namaḥ sāyaṃ namaḥ prātar namo rātryā namo divā ।
bhavāya ca śarvāya cobhābhyām akaraṃ namaḥ ॥
Salutations in the evening, salutations in the morning, salutations at night, salutations in the day. Salutations to Bhava and Sharva, I offer salutations to both together simultaneously.
11.2.17
सहस्राक्षम् अतिपश्यं पुरस्ताद् रुद्रम् अस्यन्तं बहुधा विपश्चितम् ।
मोपाराम जिह्वयेयमानम् ॥
sahasrākṣam atipaśyaṃ purastād rudram asyantaṃ bahudhā vipaścitam ।
mopārāma jihvayeyamānam ॥
Let us never relent in our praise and adoration of Rudra in words, all pervasive, all watching lord with a thousand eyes, dispelling darkness and injustice upfront, all wise and omniscient in universal ways.
11.2.18
श्यावाश्वं कृष्णम् असितं मृणन्तं भीमं रथं केशिनः पादयन्तम् ।
पूर्वे प्रतीमो नमो अस्त्व् अस्मै ॥
śyāvāśvaṃ kṛṣṇam asitaṃ mṛṇantaṃ bhīmaṃ rathaṃ keśinaḥ pādayantam ।
pūrve pratīmo namo astv asmai ॥
Let us at first hand know and realise this Rudra, lord of all colourful powers and possibilities, all attractive, free, gracious dispenser of justice and mercy, at the same time terrible and blazing even in excess of the chariot of the refulgent sun. Homage of salutations to this lord Rudra.
11.2.19
मा नो ऽभि स्रा मत्यं देवहेतिं मा नः क्रुधः पशुपते नमस् ते ।
अन्यत्रास्मद् दिव्यां शाखां वि धूनु ॥
mā no 'bhi srā matyaṃ devahetiṃ mā naḥ krudhaḥ paśupate namas te ।
anyatrāsmad divyāṃ śākhāṃ vi dhūnu ॥
Pray do not strike the punitive bolt of divine displeasure upon us. Pray be not angry, O Pashupati. Homage and salutations to you. Let the celestial lightning strike elsewhere away from us.
11.2.20
मा नो हिंसीर् अधि नो ब्रूहि परि णो वृङ्धि मा क्रुधः ।
मा त्वया सम् अरामहि ॥
mā no hiṃsīr adhi no brūhi pari ṇo vṛṅdhi mā krudhaḥ ।
mā tvayā sam arāmahi ॥
Pray do not hurt us. Speak to us, advise and admonish. Spare us the violence and cruelty of nature. Pray do not be angry with us. And we would never violate your law and life’s discipline.
11.2.21
मा नो गोषु पुरुषेषु मा गृधो नो अजाविषु ।
अन्यत्रोग्र वि वर्तय पियारूणां प्रजां जहि ॥
mā no goṣu puruṣeṣu mā gṛdho no ajāviṣu ।
anyatrogra vi vartaya piyārūṇāṃ prajāṃ jahi ॥
Pray do not covet to deprive us of our cows, our people, our sheep and goats. O lord of passion and punishment, let your strike fall elsewhere. Strike the forces of hate and violence, strike their manpower.
11.2.22
यस्य तक्मा कासिका हेतिर् एकम् अश्वस्येव वृषणः क्रन्द एति ।
अभिपूर्वं निर्णयते नमो अस्त्व् अस्मै ॥
yasya takmā kāsikā hetir ekam aśvasyeva vṛṣaṇaḥ kranda eti ।
abhipūrvaṃ nirṇayate namo astv asmai ॥
Whose natural strike is fever and cough which comes to a person like the neighing of a powerful horse as if it has hit upon the offender in advance: Salutations and homage to this controller of nature’s order.
11.2.23
यो ऽन्तरिक्षे तिष्ठति विष्टभितो ऽयज्वनः प्रमृणन् देवपीयून् ।
तस्मै नमो दशभिः शक्वरीभिः ॥
yo 'ntarikṣe tiṣṭhati viṣṭabhito 'yajvanaḥ pramṛṇan devapīyūn ।
tasmai namo daśabhiḥ śakvarībhiḥ ॥
He that abides firmly in the middle region, punishing those that neglect yajna and ignore the divinities, to that lord of nature, homage and salutations tenfold ten times with Shakvari verses.
11.2.24
तुभ्यम् आरण्याः पशवो मृगा वने हिता हंसाः सुपर्णाः शकुना वयांसि ।
तव यक्षं पशुपते अप्स्व् अन्तस् तुभ्यं क्षरन्ति दिव्या आपो वृधे ॥
tubhyam āraṇyāḥ paśavo mṛgā vane hitā haṃsāḥ suparṇāḥ śakunā vayāṃsi ।
tava yakṣaṃ paśupate apsv antas tubhyaṃ kṣaranti divyā āpo vṛdhe ॥
Wild animals, deer and other beasts collectively living in the forest, swans, eagles, vultures and crows, all do homage to you. O Pashupati, your adorable spirit rolls in the waters. For you, in your adoration, for your exaltation celestial showers rain down and bless the earth.
11.2.25
शिंशुमारा अजगराः पुरीकया जषा मत्स्या रजसा येभ्यो अस्यसि ।
न ते दूरं न परिष्ठास्ति ते भव सद्यः सर्वां परि पश्यसि भूमिं पूर्वस्माद् धंस्य् उत्तरस्मिन्त् समुद्रे ॥
śiṃśumārā ajagarāḥ purīkayā jaṣā matsyā rajasā yebhyo asyasi ।
na te dūraṃ na pariṣṭhāsti te bhava sadyaḥ sarvāṃ pari paśyasi bhūmiṃ pūrvasmād dhaṃsy uttarasmint samudre ॥
Whale, serpent, tortoise, crocodile, fish, and the constellations of stars for which you move light and energy with the Rajas potential of nature, all these are neither far from you nor without you anywhere. Bhava, lord of Being and Becoming, you instantly and simultaneously see them all and you see the earth and the entire universe, and you raise and evolve things from the lower and former forms into the latter and higher forms in the world of existence. (Professor Vishwanatha Vidyalankara has explained the natural creative names as constellations of stars with astronomical evidence in his commentary on this mantra.)
11.2.26
मा नो रुद्र तक्मना मा विषेण मा नः सं स्रा दिव्येनाग्निना ।
अन्यत्रास्मद् विद्युतं पातयैताम् ॥
mā no rudra takmanā mā viṣeṇa mā naḥ saṃ srā divyenāgninā ।
anyatrāsmad vidyutaṃ pātayaitām ॥
O Rudra, afflict us not with the fever of life, nor with poison, nor with fire and lightning from above. Let this lightning strike elsewhere from us.
11.2.27
भवो दिवो भव ईशे पृथिव्या भव आ पप्र उर्व् अन्तरिक्षम् ।
तस्यै नमो यतमस्यां दिशीतः ॥
bhavo divo bhava īśe pṛthivyā bhava ā papra urv antarikṣam ।
tasyai namo yatamasyāṃ diśītaḥ ॥
Bhava, lord of Being and Becoming, rules the heaven, Bhava rules the earth, Bhava pervades and rules the vast middle regions. Homage and salutations to him from us here wherever in whichever direction or quarter of space he be.
11.2.28
भव राजन् यजमानाय मृड पशूनां हि पशुपतिर् बभूथ ।
यः श्रद्दधाति सन्ति देवा इति चतुष्पदे द्विपदे ऽस्य मृड ॥
bhava rājan yajamānāya mṛḍa paśūnāṃ hi paśupatir babhūtha ।
yaḥ śraddadhāti santi devā iti catuṣpade dvipade 'sya mṛḍa ॥
O Bhava, ruler of earth and heaven and the middle regions, be kind and gracious to the yajamana, you are the ruler and protector of all the living forms of existence. Whoever has faith that the Devas, Bhava and divinities of nature and humanity, are there and pervasive, be kind and gracious to him for his people and for his cattle wealth.
11.2.29
मा नो महान्तम् उत मा नो अर्भकं मा नो वहन्तम् उत मा नो वक्ष्यतः ।
मा नो हिंसीः पितरं मातरं च स्वां तन्वं रुद्र मा रीरिषो नः ॥
mā no mahāntam uta mā no arbhakaṃ mā no vahantam uta mā no vakṣyataḥ ।
mā no hiṃsīḥ pitaraṃ mātaraṃ ca svāṃ tanvaṃ rudra mā rīriṣo naḥ ॥
O Rudra, hurt not our seniors, hurt not our child, hurt not him that bears that responsibility of the home and family, hurt not him that would bear the responsibility of the home and family, hurt not our father and our mother, and pray do not hurt our own body and mind. Pray be kind and gracious to all of us. Our body and mind is your own, your gift.
11.2.30
रुद्रस्यैलबकारेभ्यो ऽसंसूक्तगिलेभ्यः ।
इदं महास्येभ्यः श्वभ्यो अकरं नमः ॥
rudrasyailabakārebhyo 'saṃsūktagilebhyaḥ ।
idaṃ mahāsyebhyaḥ śvabhyo akaraṃ namaḥ ॥
To the uprorious, instantaneous and loudest warning waking voices of Rudra, I have done the homage and recognition due. (For this mantra cross-reference may be made to Swami Dayananda’s and Satavalekara’s commentary
11.2.31
नमस् ते घोषिणीभ्यो नमस् ते केशिनीभ्यः ।
नमो नमस्कृताभ्यो नमः संभुञ्जतीभ्यः ।
नमस् ते देव सेनाभ्यः स्वस्ति नो अभयं च नः ॥
namas te ghoṣiṇībhyo namas te keśinībhyaḥ ।
namo namaskṛtābhyo namaḥ saṃbhuñjatībhyaḥ ।
namas te deva senābhyaḥ svasti no abhayaṃ ca naḥ ॥
Divine Rudra, homage to your proclamatory warning forces, homage to your pioneering forces of light, fire and lightning, homage to your forces of the thunderbolt, homage to your consumptive-creative forces, homage, O Lord, to all your evolutionary forces. Pray let there be security, freedom from fear, and all round well being for us.
Sūkta 3 — Odana Devata, Atharva Rshi
Atharvaveda 11.3 · 56 mantras
11.3.1
तस्यौदनस्य बृहस्पतिः शिरो ब्रह्म मुखम् ॥
tasyaudanasya bṛhaspatiḥ śiro brahma mukham ॥
Of that Odana, Brhaspati, lord of the expansive universe and of the divine Veda, is the head, and Brahma, Veda, and Brahmana is the mouth, i.e., the mouthpiece.
11.3.2
द्यावापृथिवी श्रोत्रे सूर्याचन्द्रमसाव् अक्षिणी सप्तऋषयः प्राणापानाः ॥
dyāvāpṛthivī śrotre sūryācandramasāv akṣiṇī saptaṛṣayaḥ prāṇāpānāḥ ॥
Dyava-Prthivi, heaven and earth, are the ears, sun and moon are the eyes, and seven sages, i.e., seven stars of Ursa Major are the pranic energies, i.e., five pranas, sutratma and Dhananjaya Vayu.
11.3.3
चक्षुर् मुसलं काम उलूखलम् ॥
cakṣur musalaṃ kāma ulūkhalam ॥
Chakshu, divine will and vision, is the pestle, and Kama, creative desire, is the mortar.
11.3.4
दितिः शूर्पम् अदितिः शूर्पग्राही वातो ऽपाविनक् ॥
ditiḥ śūrpam aditiḥ śūrpagrāhī vāto 'pāvinak ॥
Diti, Prakrti in the mutable state of existence, is the winnowing basket, Aditi, Prakrti as the constant base of mutability,is the winnower, and wind is the agent that separates the grain from the chaff.
11.3.5
अश्वाः कणा गावस् तण्डुला मशकास् तुषाः ॥
aśvāḥ kaṇā gāvas taṇḍulā maśakās tuṣāḥ ॥
Horses are the grains, cows are the clean rice, flies and mosquitoes, the chaff.
11.3.6
कब्रु फलीकरणाः शरो ऽभ्रम् ॥
kabru phalīkaraṇāḥ śaro 'bhram ॥
Variety is pieces of grain, clouds of vapour, the
11.3.7
श्यामम् अयो ऽस्य मांसानि लोहितम् अस्य लोहितम् ॥
śyāmam ayo 'sya māṃsāni lohitam asya lohitam ॥
Dark iron is its flesh, red metal, its blood.
11.3.8
त्रपु भस्म हरितं वर्णः पुष्करम् अस्य गन्धः ॥
trapu bhasma haritaṃ varṇaḥ puṣkaram asya gandhaḥ ॥
Lead is its ash, gold is its colour, and the lotus flower is its fragrance.
11.3.9
खलः पात्रं स्फ्याव् अंसाव् ईषे अनूक्ये ॥
khalaḥ pātraṃ sphyāv aṃsāv īṣe anūkye ॥
The threshing floor is its receptacle, two splints are its shoulders, and two poles are its spines.
11.3.10
आन्त्राणि जत्रवो गुदा वरत्राः ॥
āntrāṇi jatravo gudā varatrāḥ ॥
The collar bones are its bonds, intestines are
11.3.11
इयम् एव पृथिवी कुम्भी भवति राध्यमानस्यौदनस्य द्यौर् अपिधानम् ॥
iyam eva pṛthivī kumbhī bhavati rādhyamānasyaudanasya dyaur apidhānam ॥
This earth is the pan for the boiling of rice, and the heaven is its cover.
11.3.12
सीताः पर्शवः सिकता ऊबध्यम् ॥
sītāḥ parśavaḥ sikatā ūbadhyam ॥
The furrows are its ribs, and the sand is content of the stomach.
11.3.13
ऋतं हस्तावनेजनं कुल्योपसेचनम् ॥
ṛtaṃ hastāvanejanaṃ kulyopasecanam ॥
Rtam is hand wash, and streams, sprinklers.
11.3.14
ऋचा कुम्भ्य् अधिहितार्त्विज्येन प्रेषिता ॥
ṛcā kumbhy adhihitārtvijyena preṣitā ॥
The cooking pan is placed on the fire by the yajna-performer with the chant of Rks...
11.3.15
ब्रह्मणा परिगृहीता साम्ना पर्यूढा ॥
brahmaṇā parigṛhītā sāmnā paryūḍhā ॥
...Covered with flames of Samans, it has been taken off with the hymns of Atharva-veda.
11.3.16
बृहद् आयवनं रथन्तरं दर्विः ॥
bṛhad āyavanaṃ rathantaraṃ darviḥ ॥
Brhat-Samans are mixers of rice and water in the pan, and Rathantara Samans, the ladle to stir.
11.3.17
ऋतवः पक्तार आर्तवाः सम् इन्धते ॥
ṛtavaḥ paktāra ārtavāḥ sam indhate ॥
Seasons are the cooks and seasonal fuel and fragrances, the food of fire.
11.3.18
चरुं पञ्चबिलम् उखं घर्मो ऽभीन्धे ॥18॥ [नोते CORRIGENDA एद्. ŚPP]
caruṃ pañcabilam ukhaṃ gharmo 'bhīndhe ।|18|| [note CORRIGENDA ed. ŚPP]
The heat of fire heats up the cauldron with five openings as the solar fire heats up the earth (mantra 11) for the ripening of grain.
11.3.19
ओदनेन यज्ञवतः सर्वे लोकाः समाप्याः ॥
odanena yajñavataḥ sarve lokāḥ samāpyāḥ ॥
Through preparation, maturation and experiential assimilation are realised all the facts, worlds and the Spirit of existence defined in the yajnic words of Vedic meditation.
11.3.20
यस्मिन्त् समुद्रो द्यौर् भूमिस् त्रयो ऽवरपरं श्रिताः ॥
yasmint samudro dyaur bhūmis trayo 'varaparaṃ śritāḥ ॥
It is that Brahmaudana, food for the spirit , in which are sustained the earth, heaven and the middle region of oceanic antariksha, the three worlds from the closest earth to the farthest high, which is the heaven of light.
11.3.21
यस्य देवा अकल्पन्तोच्छिष्टे षड् अशीतयः ॥
yasya devā akalpantocchiṣṭe ṣaḍ aśītayaḥ ॥
It is that Brahmaudana in the transcendent state of which, over the immanent presence, divine sages experience and enjoy six kinds of meditative food of divine ecstasy. (‘Arka’, divine presence, is the food of Devas: Shatapatha, 12, 8, 1, 2. And Ashiti is anna, food: Shatapatha, 8, 5, 2, 17. Reference may be made to Patanjali’s Yoga Sutras, I, 17-18, 42-45, and 49 and 51 for Savikalpa, Nirvikalpa, Savichara, Nirvichara Samadhi upto the Alinga state of Prakrti, Purusha Vishesha, and ultimately the Nirvishesha Nirodha Samadhi. This is the divine food for the spirit.)
11.3.22
तं त्वौदनस्य पृछामि यो अस्य महिमा महान् ॥
taṃ tvaudanasya pṛchāmi yo asya mahimā mahān ॥
Great as is the glory of this Odana, food for the spirit, of that I ask you. Pray enlighten me.
11.3.23
स य ओदनस्य महिमानं विद्यात् ॥
sa ya odanasya mahimānaṃ vidyāt ॥
He that knows of the great glory of this Odana...
11.3.24
नाल्प इति ब्रूयान् नानुपसेचन इति नेदं च किं चेति ॥
nālpa iti brūyān nānupasecana iti nedaṃ ca kiṃ ceti ॥
He would say: Not little is this, nor is there no shower of bliss, nor that it is only this much, nor wonder what it is. (In other words, one who knows it knows it only in experience, but cannot define what it is, how much it is. There is a wise man’s saying: If you ask me, I know not; if you don’t ask me, I know. I know but I can’t say.)
11.3.25
यावद् दाताभिमनस्येत तन् नाति वदेत् ॥
yāvad dātābhimanasyeta tan nāti vadet ॥
As much as the Giver pleases to give ... don’t under-estimate, don’t understate, don’t say it should have been more ... because it is not enough.
11.3.26
ब्रह्मवादिनो वदन्ति पराञ्चम् ओदनं प्राशी3ः प्रत्यञ्चा3म् इति ॥
brahmavādino vadanti parāñcam odanaṃ prāśī3ḥ pratyañcā3m iti ॥
The seeker scholars of Brahma say: Did you eat of the Odana that is farthest out or that which is at the closest within ? (The ‘farthest’ Barhma is veiled in the objective world of Prakrti, and the ‘closest’ is within the heart core in the essence (Brhadaranyakopanishad, 2, 3, 1; Kathopanishad, 2,4,1; Yajurveda 40,6; Ishopanishad, 6).
11.3.27
त्वम् ओदनं प्राशी3स् त्वाम् ओदना3 इति ॥
tvam odanaṃ prāśī3s tvām odanā3 iti ॥
Did you eat the Odana, or the Odana ate you?
11.3.28
पराञ्चं चैनं प्राशीः प्राणास् त्वा हास्यन्तीत्य् एनम् आह ॥
parāñcaṃ cainaṃ prāśīḥ prāṇās tvā hāsyantīty enam āha ॥
If you ate the remote Odana, i.e., if you are lost in the external world, then the pranas, i.e., life-sustaining energies (Yajurveda, 17, 71) will forsake you. So says the master, (because the external world will eat you).
11.3.29
प्रत्यञ्चं चैनं प्राशीर् अपानास् त्वा हास्यन्तीत्य् एनम् आह ॥
pratyañcaṃ cainaṃ prāśīr apānās tvā hāsyantīty enam āha ॥
If you ate the closest Odana, i.e., if you are dedicated to Brahma within the heart core, apana, the cause of death (Aitareyopanishad, 1, 2, 4), will forsake you. So says the master.
11.3.30
नैवाहम् ओदनं न माम् ओदनः ॥
naivāham odanaṃ na mām odanaḥ ॥
Neither have I eaten the (external) Odana, nor has the (external) Odana eaten me.
11.3.31
ओदन एवौदनं प्राशीत् ॥
odana evaudanaṃ prāśīt ॥
In fact Odana itself has eaten Odana. (The question of the eater and the eaten remains as long as the duality of the two, subject and object, remains. In the state of communion and union, the duality goes away. Brahma which, in the state of duality, was the Odana, or food of the Yogi for the spirit, now, in the state of union, has taken up the meditative soul as its own self or child (Yogasutras, 1, 3 and 41; and Gita, 4, 24 and 9, 16. The two are one, indistinguishable, the duality is gone.)
11.3.32
ततश् चैनम् अन्येन शीर्ष्णा प्राशीर् येन चैतं पूर्व ऋषयः प्राश्नन् ।
ज्येष्ठतस् ते प्रजा मरिष्यतीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
बृहस्पतिना शीर्ष्णा ।
तेनैनं प्राशिषं तेनैनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥32॥ [1]
tataś cainam anyena śīrṣṇā prāśīr yena caitaṃ pūrva ṛṣayaḥ prāśnan ।
jyeṣṭhatas te prajā mariṣyatīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
bṛhaspatinā śīrṣṇā ।
tenainaṃ prāśiṣaṃ tenainam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|32|| [1]
For that reason, if you eat of this Odana by any other head, i.e., with any other thought, intention and faith, than that by which the ancient Rshis ate and internalised this divine food, then your people and progeny from the eldest onwards would be lost, so said the master to the disciple. And so I eat of the Odana, the divine food in meditation, neither greedily as it is closest, nor desperately as it is farthest, nor out of necessity as it is discordant. I have eaten it with Brhaspati, i.e., with the highest thought and faith. I have eaten it with that, by that I have obtained it. And this Odana is complete in all aspects, perfect in all parts, and perfect whole in body form. He that knows this and eats thus becomes complete in all limbs, perfect in all parts, perfect whole in body, mind and soul.
11.3.33
ततश् चैनम् अन्याभ्यां श्रोत्राभ्यां प्राशीर् याभ्यां चैतं पूर्व ऋषयः प्राश्नन् ।
बधिरो भविष्यसीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
द्यावापृथिवीभ्यां श्रोत्राभ्याम् ।
ताभ्याम् एनं प्राशिषं ताभ्याम् एनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥33॥ [2]
tataś cainam anyābhyāṃ śrotrābhyāṃ prāśīr yābhyāṃ caitaṃ pūrva ṛṣayaḥ prāśnan ।
badhiro bhaviṣyasīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
dyāvāpṛthivībhyāṃ śrotrābhyām ।
tābhyām enaṃ prāśiṣaṃ tābhyām enam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|33|| [2]
For that reason, if you eat, i.e., experience this Odana by any other ears than those by which the ancient Rshis perceived and internalised this divine presence and the Word, then you will become deaf, the words would be lost, so said the master to the disciple. And so I experience the Odana neither greedily as it is closest, nor desperately as it is farthest, nor out of necessity as it is within or discordant. I have experienced it from heaven and earth with the ears. I have received it from them with them, from them and by them I have obtained it. And this Odana is complete in all aspects, perfect in all parts, and perfect whole in body form. He that knows this and perceives thus becomes complete in all limbs, perfect in all parts, perfect whole in body, mind and soul.
11.3.34
ततश् चैनम् अन्याभ्याम् अक्षीभ्यां प्राशीर् याभ्यां चैतं पूर्व ऋषयः प्राश्नन् ।
अन्धो भविष्यसीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
सूर्याचन्द्रमसाभ्याम् अक्षीभ्याम् ।
ताभ्याम् एनं प्राशिषं ताभ्याम् एनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥34॥ [3]
tataś cainam anyābhyām akṣībhyāṃ prāśīr yābhyāṃ caitaṃ pūrva ṛṣayaḥ prāśnan ।
andho bhaviṣyasīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
sūryācandramasābhyām akṣībhyām ।
tābhyām enaṃ prāśiṣaṃ tābhyām enam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|34|| [3]
For that reason, if you experience this Odana by any other eyes than those by which the ancient Rshis perceived and internalised it, then you would become blind to it, so said the master to the disciple. And so I perceive this Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within or discordant. I have perceived it from them with them, from them and by them I have obtained it. And this Odana is complete in all aspects, perfect in all parts, and perfect whole in body form. And he that knows this and perceives thus becomes complete in all limbs, perfect in all parts, and perfect whole in body, mind and soul.
11.3.35
ततश् चैनम् अन्येन मुखेन प्राशीर् येन चैतं पूर्व ऋषयः प्राश्नन् ।
मुखतस् ते प्रजा मरिष्यतीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
ब्रह्मणा मुखेन ।
तेनैनं प्राशिषं तेनैनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥35॥ [4]
tataś cainam anyena mukhena prāśīr yena caitaṃ pūrva ṛṣayaḥ prāśnan ।
mukhatas te prajā mariṣyatīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
brahmaṇā mukhena ।
tenainaṃ prāśiṣaṃ tenainam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|35|| [4]
For that reason, if you eat, speak of, this Odana by any other tongue than that by which the ancient Rshis ate, internalised and spoke of it, then by word and mouth your people would be lost for words, so said the master to the disciple. And so I eat, speak of, this Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it from the divine mouth. By divine mouth I have experienced and spoken of it, from that and by that I have obtained it. And this Odana is complete in all aspects. perfect in all parts, and perfect whole in body form. And he that knows this and thus receives it becomes complete in all limbs, perfect in all parts, and perfect whole in body, mind and soul.
11.3.36
ततश् चैनम् अन्यया जिह्वया प्राशीर् यया चैतं पूर्व ऋषयः प्राश्नन् ।
जिह्वा ते मरिष्यतीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
अग्नेर् जिह्वया ।
तयैनं प्राशिषं तयैनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥36॥ [5]
tataś cainam anyayā jihvayā prāśīr yayā caitaṃ pūrva ṛṣayaḥ prāśnan ।
jihvā te mariṣyatīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
agner jihvayā ।
tayainaṃ prāśiṣaṃ tayainam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|36|| [5]
For that reason, if you taste of this Odana by any other palatentham that by which the ancient Rshis tasted and internalised it, your taste will go down lifeless, thus spoke the master to the disciple. And so I taste of this Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I receive it from the flame of fire. By that tongue of fire I taste it and by that I obtain it. And this Odana is complete in all aspects, perfect in all parts, and perfect whole in body form. He that knows this and thus receives it becomes complete in all limbs, perfect in all parts, and perfect whole in
11.3.37
ततश् चैनम् अन्यैर् दन्तैः प्राशीर् यैश् चैतं पूर्व ऋषयः प्राश्नन् ।
दन्तास् ते शत्स्यन्तीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
ऋतुभिर् दन्तैः ।
तैर् एनं प्राशिषं तैर् एनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥37॥ [6]
tataś cainam anyair dantaiḥ prāśīr yaiś caitaṃ pūrva ṛṣayaḥ prāśnan ।
dantās te śatsyantīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
ṛtubhir dantaiḥ ।
tair enaṃ prāśiṣaṃ tair enam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|37|| [6]
For that reason, if you eat of this Odana by any other teeth than those by which the ancient Rshis ate of it, then your teeth would fall off, thus spoke the master to the disciple. And so I eat of this Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it with the teeth in accordance with the seasons. With those teeth, by those seasons, I have eaten of it, and with those teeth according to the seasons I have obtained it. And this Odana is complete in all aspects, perfect in all parts, and perfect whole in body form. He that knows this and receives it thus becomes complete in all limbs, perfect in all parts, and perfect whole in
11.3.38
ततश् चैनम् अन्यैः प्राणापानैः प्राशीर् यैश् चैतं पूर्व ऋषयः प्राश्नन् ।
प्राणापानास् त्वा हास्यन्तीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
सप्तऋषिभिः प्राणापानैः ।
तैर् एनं प्राशिषं तैर् एनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥38॥ [7]
tataś cainam anyaiḥ prāṇāpānaiḥ prāśīr yaiś caitaṃ pūrva ṛṣayaḥ prāśnan ।
prāṇāpānās tvā hāsyantīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
saptaṛṣibhiḥ prāṇāpānaiḥ ।
tair enaṃ prāśiṣaṃ tair enam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|38|| [7]
For that reason, if you eat and assimilate this Odana by any other prana-apanas than those by which the ancient Rshis ate and assimilated it, then pranaapanas would forsake you, thus spoke the master to the disciple. And so I eat and assimilate the Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it by the seven sages, that is, by five senses, mind and intelligence with prana-apanas. By these I have eaten it, by these I have obtained it. And this Odana is complete in all aspects, perfect in all parts, and perfect whole in body form. He that knows this and thus obtains it becomes complete in all limbs, perfect in all parts, and perfect whole in
11.3.39
ततश् चैनम् अन्येन व्यचसा प्राशीर् येन चैतं पूर्व ऋषयः प्राश्नन् ।
राजयक्ष्मस् त्वा हनिष्यतीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
अन्तरिक्षेण व्यचसा ।
तेनैनं प्राशिषं तेनैनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥39॥ [8]
tataś cainam anyena vyacasā prāśīr yena caitaṃ pūrva ṛṣayaḥ prāśnan ।
rājayakṣmas tvā haniṣyatīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
antarikṣeṇa vyacasā ।
tenainaṃ prāśiṣaṃ tenainam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|39|| [8]
For that reason, if you eat of this odana with any other view of self-expansion than that which the ancient Rshis had for eating it, then cancerous suffering will destroy you, so said the master to the disciple. And so I eat of this Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I take it with the vastness of the spaces in view as was the sages’ view. With that I eat it, by that I obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. He that knows this and thus obtains it becomes complete in all respects, perfect in all parts, and perfect whole in body form.
11.3.40
ततश् चैनम् अन्येन पृष्ठेन प्राशीर् येन चैतं पूर्व ऋषयः प्राश्नन् ।
विद्युत् त्वा हनिष्यतीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
दिवा पृष्ठेन ।
तेनैनं प्राशिषं तेनैनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥40॥ [9]
tataś cainam anyena pṛṣṭhena prāśīr yena caitaṃ pūrva ṛṣayaḥ prāśnan ।
vidyut tvā haniṣyatīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
divā pṛṣṭhena ।
tenainaṃ prāśiṣaṃ tenainam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|40|| [9]
For that reason, if you eat of this Odana with any other sense of settlement and security than the purpose which the ancient Rshis had while they ate it, then Vidyut, cosmic energy, itself would destroy you, thus spake the master to the disciple. And so I eat of this Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I eat it with the sense of divine light and universal security and settlement. Thereby I ate it, thereby I obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect in body form. He that knows this and thus receives becomes complete in all respects, perfect in all parts, and perfect whole in body form.
11.3.41
ततश् चैनम् अन्येनोरसा प्राशीर् येन चैतं पूर्व ऋषयः प्राश्नन् ।
कृष्या न रात्स्यसीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
पृथिव्योरसा ।
तेनैनं प्राशिषं तेनैनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥41॥ [10]
tataś cainam anyenorasā prāśīr yena caitaṃ pūrva ṛṣayaḥ prāśnan ।
kṛṣyā na rātsyasīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
pṛthivyorasā ।
tenainaṃ prāśiṣaṃ tenainam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|41|| [10]
For that reason, if you eat of this Odana with any other love and desire of the heart than the love and desire with which the ancient Rshis ate it, then you will fail to grow by your farming, thus spake the master to the disciple. And so I eat of this Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it from the breast of the earth with her love and patience. With that I have experienced it and with that I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. He that knows this and thus receives grows complete in all respects, perfect in all parts, and perfect whole in body form.
11.3.42
ततश् चैनम् अन्येनोदरेण प्राशीर् येन चैतं पूर्व ऋषयः प्राश्नन् ।
उदरदारस् त्वा हनिष्यतीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
सत्येनोदरेण ।
तेनैनं प्राशिषं तेनैनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥42॥ [11]
tataś cainam anyenodareṇa prāśīr yena caitaṃ pūrva ṛṣayaḥ prāśnan ।
udaradāras tvā haniṣyatīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
satyenodareṇa ।
tenainaṃ prāśiṣaṃ tenainam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|42|| [11]
For that reason, if you taste of that Odana with any other stomach and hunger than that with which the ancient Rshis tasted it, then abdominal pain of insatiety will destroy you, thus spake the master to the disciple. And so I taste of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it with that sagely hunger for truth. With that I have eaten of it, with that I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. He that knows this and thus receives grows complete in all respects, perfect in all parts, and perfect whole in body form.
11.3.43
ततश् चैनम् अन्येन वस्तिना प्राशीर् येन चैतं पूर्व ऋषयः प्राश्नन् ।
अप्सु मरिष्यसीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
समुद्रेण वस्तिना ।
तेनैनं प्राशिषं तेनैनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥43॥ [12]
tataś cainam anyena vastinā prāśīr yena caitaṃ pūrva ṛṣayaḥ prāśnan ।
apsu mariṣyasīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
samudreṇa vastinā ।
tenainaṃ prāśiṣaṃ tenainam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|43|| [12]
For that reason, if you eat of that Odana with any other passion and ambition than that with which the ancient Rshis ate of it, you will drown and die in the depth of its waters, thus spake the master to the disciple. And so I eat of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it with the ambitious depth and vastness of the sea and space. With that ambition and that vastness of mind I have eaten of it and with that I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. He that knows this and thus receives grows complete in all respects, perfect in all parts, and perfect whole in body form.
11.3.44
ततश् चैनम् अन्याभ्याम् ऊरुभ्यां प्राशीर् याभ्यां चैतं पूर्व ऋषयः प्राश्नन् ।
ऊरू ते मरिष्यत इत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
मित्रावरुणयोर् ऊरुभ्याम् ।
ताभ्याम् एनं प्राशिषं ताभ्याम् एनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥44॥ [13]
tataś cainam anyābhyām ūrubhyāṃ prāśīr yābhyāṃ caitaṃ pūrva ṛṣayaḥ prāśnan ।
ūrū te mariṣyata ity enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
mitrāvaruṇayor ūrubhyām ।
tābhyām enaṃ prāśiṣaṃ tābhyām enam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|44|| [13]
And for that reason, if you eat of that Odana with any other thighs and lustrous vitality than that with which the ancient Rshis ate of it, then both your thighs will be devitalised, thus said the master to the disciple. And so I eat of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it from the light, lustre and vitality of the vast sun and moon. With that light and virility I have eaten of it, and with that I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. And he that knows this and thus receives grows complete in all respects, perfect in all parts, and perfect whole in body form.
11.3.45
ततश् चैनम् अन्याभ्याम् अष्ठीवद्भ्यां प्राशीर् याभ्यां चैतं पूर्व ऋषयः प्राश्नन् ।
स्रामो भविष्यसीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
त्वष्टुर् अष्ठीवद्भ्याम् ।
ताभ्याम् एनं प्राशिषं ताभ्याम् एनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥45॥ [14]
tataś cainam anyābhyām aṣṭhīvadbhyāṃ prāśīr yābhyāṃ caitaṃ pūrva ṛṣayaḥ prāśnan ।
srāmo bhaviṣyasīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
tvaṣṭur aṣṭhīvadbhyām ।
tābhyām enaṃ prāśiṣaṃ tābhyām enam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|45|| [14]
And for that reason, if you eat of that Odana with any other knees and forelegs for steadiness than those with which the ancient Rshis ate of it, then you will become lame, so said the master to the disciple. And so I eat of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it with the steadiness of the knees and forelegs of Tvashta, i.e., divine knowledge of nature’s constructive power. With that I have eaten of it, and with that I have obtained it. And this Odana, this knowledge and steadiness is complete in all respects, perfect in all parts and perfect whole in body form. And he that knows this and thus receives becomes complete in all respects, perfect in all parts, and perfect whole in body form.
11.3.46
ततश् चैनम् अन्याभ्यां पादाभ्यां प्राशीर् याभ्यां चैतं पूर्व ऋषयः प्राश्नन् ।
बहुचारी भविष्यसीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
अश्विनोः पादाभ्याम् ।
ताभ्याम् एनं प्राशिषं ताभ्याम् एनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥46॥ [15]
tataś cainam anyābhyāṃ pādābhyāṃ prāśīr yābhyāṃ caitaṃ pūrva ṛṣayaḥ prāśnan ।
bahucārī bhaviṣyasīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
aśvinoḥ pādābhyām ।
tābhyām enaṃ prāśiṣaṃ tābhyām enam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|46|| [15]
For that reason, if you eat of that Odana with any other feet for firmness than those with which the ancient Rshis ate of it, then you will end up as a wanderer, so said the master to the disciple. And so I eat of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it with the movememt of the Ashvins, complementary currents of natural energy. With that I have eaten of it, with that I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. And he that knows this and thus receives grows complete in all limbs, perfect in all parts, and perfect whole in body form.
11.3.47
ततश् चैनम् अन्याभ्यां प्रपदाभ्यां प्राशीर् याभ्यां चैतं पूर्व ऋषयः प्राश्नन् ।
सर्पस् त्वा हनिष्यतीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
सवितुः प्रपदाभ्याम् ।
ताभ्याम् एनं प्राशिषं ताभ्याम् एनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥47॥ [16]
tataś cainam anyābhyāṃ prapadābhyāṃ prāśīr yābhyāṃ caitaṃ pūrva ṛṣayaḥ prāśnan ।
sarpas tvā haniṣyatīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
savituḥ prapadābhyām ।
tābhyām enaṃ prāśiṣaṃ tābhyām enam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|47|| [16]
For that reason, if you eat of that Odana with any other forefeet than those with which the ancient Rshis ate of it, the snake will bite and kill you, so said the master to the disciple. And so I eat of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it with the first forefeet, i.e., the first rays of Savita, the sun. With those I have eaten of it, with those I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. And he that knows this and thus receives grows complete in all respects, perfect in all parts, and perfect whole in body form.
11.3.48
ततश् चैनम् अन्याभ्यां हस्ताभ्यां प्राशीर् याभ्यां चैतं पूर्व ऋषयः प्राश्नन् ।
ब्राह्मणं हनिष्यसीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
ऋतस्य हस्ताभ्याम् ।
ताभ्याम् एनं प्राशिषं ताभ्याम् एनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥48॥ [17]
tataś cainam anyābhyāṃ hastābhyāṃ prāśīr yābhyāṃ caitaṃ pūrva ṛṣayaḥ prāśnan ।
brāhmaṇaṃ haniṣyasīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
ṛtasya hastābhyām ।
tābhyām enaṃ prāśiṣaṃ tābhyām enam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|48|| [17]
For that reason if you eat of that Odana with any other hands than with those with which the ancient Rshis ate of it, you will violate the Brahmana in you and the spirit and value of knowledge and culture in society: Thus spoke the master to the disciple. And so I eat of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I have received it with the hands of the laws of life’s dynamics and divine truth. With that truth I eat of it, with that I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. And he that knows this and thus receives grows complete in all respects, perfect in all parts, and perfect
11.3.49
ततश् चैनम् अन्यया प्रतिष्ठया प्राशीर् यया चैतं पूर्व ऋषयः प्राश्नन् ।
अप्रतिष्ठानो ऽनायतनो मरिष्यसीत्य् एनम् आह ।
तं वा अहं नार्वाञ्चं न पराञ्चं न प्रत्यञ्चम् ।
सत्ये प्रतिष्ठाय ।
तयैनं प्राशिषं तयैनम् अजीगमम् ।
एष वा ओदनः सर्वाङ्गः सर्वपरुः सर्वतनूः ।
सर्वाङ्ग एव सर्वपरुः सर्वतनूः सं भवति य एवं वेद ॥49॥ [18]
tataś cainam anyayā pratiṣṭhayā prāśīr yayā caitaṃ pūrva ṛṣayaḥ prāśnan ।
apratiṣṭhāno 'nāyatano mariṣyasīty enam āha ।
taṃ vā ahaṃ nārvāñcaṃ na parāñcaṃ na pratyañcam ।
satye pratiṣṭhāya ।
tayainaṃ prāśiṣaṃ tayainam ajīgamam ।
eṣa vā odanaḥ sarvāṅgaḥ sarvaparuḥ sarvatanūḥ ।
sarvāṅga eva sarvaparuḥ sarvatanūḥ saṃ bhavati ya evaṃ veda ।|49|| [18]
For that reason, if you eat of that Odana with any Pratishtha, foundation, peace and stability in the totality of existence, other than that with which the ancient Rshis ate of it you will die unsettled and homeless, without rest and peace, thus spoke the master to the disciple. And so I eat of that Odana neither greedily as it is closest, nor desperately as it is farthest, nor of necessity as it is within and discordant. I eat of it with settlement in truth. With that truth and settlement I have obtained it. And this Odana is complete in all respects, perfect in all parts, and perfect whole in body form. And he that knows this and thus receives grows complete in all respects, perfect in all parts, and perfect
11.3.50
एतद् वै ब्रध्नस्य विष्टपं यद् ओदनः ॥50॥ [1]
etad vai bradhnasya viṣṭapaṃ yad odanaḥ ।|50|| [1]
This Brahmaudana is the summit gateway to the presence of Brahma.
11.3.51
ब्रध्नलोको भवति ब्रध्नस्य विष्टपि श्रयते य एवं वेद ॥51॥ [2]
bradhnaloko bhavati bradhnasya viṣṭapi śrayate ya evaṃ veda ।|51|| [2]
One that knows this rests on top of the presence of Brahma in Brahma-loka.
11.3.52
एतस्माद् वा ओदनात् त्रयस्त्रिंशतं लोकान् निर् अमिमीत प्रजापतिः ॥52॥ [3]
etasmād vā odanāt trayastriṃśataṃ lokān nir amimīta prajāpatiḥ ।|52|| [3]
And with this Odana and from this Odana, Prakrti and Prakrti’s divine knowledge, Prajapati created the world of thirty-three divinities (eight Vasus, eleven Rudras, twelve Adityas, cosmic energy, and Yajna of evolution).
11.3.53
तेषां प्रज्ञानाय यज्ञम् असृजत ॥53॥ [4]
teṣāṃ prajñānāya yajñam asṛjata ।|53|| [4]
For the knowledge of these divinities Prajapati, created the evolutionary yajna and revealed the process.
11.3.54
स य एवं विदुष उपद्रष्टा भवति प्राणं रुणद्धि ॥54॥ [5]
sa ya evaṃ viduṣa upadraṣṭā bhavati prāṇaṃ ruṇaddhi ।|54|| [5]
11.3.55
न च प्राणं रुणद्धि सर्वज्यानिं जीयते ॥55॥ [6]
na ca prāṇaṃ ruṇaddhi sarvajyāniṃ jīyate ।|55|| [6]
11.3.56
न च सर्वज्यानिं जीयते पुरैनं जरसः प्राणो जहाति ॥56॥ [7]
na ca sarvajyāniṃ jīyate purainaṃ jarasaḥ prāṇo jahāti ।|56|| [7]
Sūkta 4
Atharvaveda 11.4 · 26 mantras
11.4.1
प्राणाय नमो यस्य सर्वम् इदं वशे ।
यो भूतः सर्वस्येश्वरो यस्मिन्त् सर्वं प्रतिष्ठितम् ॥
prāṇāya namo yasya sarvam idaṃ vaśe ।
yo bhūtaḥ sarvasyeśvaro yasmint sarvaṃ pratiṣṭhitam ॥
Homage to prana within whose power and control this entire world of existence breathes and vibrates. Prana is eternal, ruling lord over all, in which this entire universe is established and sustained.
11.4.2
नमस् ते प्राण क्रन्दाय नमस् ते स्तनयित्नवे ।
नमस् ते प्राण विद्युते नमस् ते प्राण वर्षते ॥
namas te prāṇa krandāya namas te stanayitnave ।
namas te prāṇa vidyute namas te prāṇa varṣate ॥
O Prana, life of life, homage to you for the roar, homage to you for the thunder. Homage to you. Prana, for the lightning, homage to you as you shower with the waters of life.
11.4.3
यत् प्राण स्तनयित्नुनाभिक्रन्दत्य् ओषधीः ।
प्र वीयन्ते गर्भान् दधते ऽथो बह्वीर् वि जायन्ते ॥
yat prāṇa stanayitnunābhikrandaty oṣadhīḥ ।
pra vīyante garbhān dadhate 'tho bahvīr vi jāyante ॥
When Prana with thunder and lightning roars, herbs are animated and fertilised, they bear the embryo of life, grow and are born manifold.
11.4.4
यत् प्राण ऋताव् आगते ऽभिक्रन्दत्य् ओषधीः ।
सर्वं तदा प्र मोदते यत् किं च भूम्याम् अधि ॥
yat prāṇa ṛtāv āgate 'bhikrandaty oṣadhīḥ ।
sarvaṃ tadā pra modate yat kiṃ ca bhūmyām adhi ॥
When the season is come and Prana roars toward the herbs and trees, then all that is on earth rejoices and
11.4.5
यदा प्राणो अभ्यवर्षीद् वर्षेण पृथिवीं महीम् ।
पशवस् तत् प्र मोदन्ते महो वै नो भविष्यति ॥
yadā prāṇo abhyavarṣīd varṣeṇa pṛthivīṃ mahīm ।
paśavas tat pra modante maho vai no bhaviṣyati ॥
When Prana showers with torrents of rain on the great earth, then all living beings rejoice: there is going to be great plenty of food and prosperity, they celebrate.
11.4.6
अभिवृष्टा ओषधयः प्राणेन सम् अवादिरन् ।
आयुर् वै नः प्रातीतरः सर्वा नः सुरभीर् अकः ॥
abhivṛṣṭā oṣadhayaḥ prāṇena sam avādiran ।
āyur vai naḥ prātītaraḥ sarvā naḥ surabhīr akaḥ ॥
When showered over and regaled, herbs and trees speak to Prana together: You have given us life and more, you have given us all the beauty and fragrance of life.
11.4.7
नमस् ते अस्त्व् आयते नमो अस्तु परायते ।
नमस् ते प्राण तिष्ठत आसीनायोत ते नमः ॥
namas te astv āyate namo astu parāyate ।
namas te prāṇa tiṣṭhata āsīnāyota te namaḥ ॥
Homage to you. Prana, as you come in, homage to you as you go out, homage to you. Prana, held up within in Kumbhaka, homage to you, controlled and stabilised.
11.4.8
नमस् ते प्राण प्राणते नमो अस्त्व् अपानते ।
पराचीनाय ते नमः प्रतीचीनाय ते नमः सर्वस्मै त इदं नमः ॥
namas te prāṇa prāṇate namo astv apānate ।
parācīnāya te namaḥ pratīcīnāya te namaḥ sarvasmai ta idaṃ namaḥ ॥
Homage to you, Prana, moving as prana, the breath of life energy. Homage to you moving as apana, the cleanser of life, remover of impurities. Homage to you moving away, homage to you moving closer and within, this homage to you, all and universal.
11.4.9
या ते प्राण प्रिया तनूर् यो ते प्राण प्रेयसी ।
अथो यद् भेषजं तव तस्य नो धेहि जीवसे ॥
yā te prāṇa priyā tanūr yo te prāṇa preyasī ।
atho yad bheṣajaṃ tava tasya no dhehi jīvase ॥
O Prana, homage to your energy body, dear to all. Homage to your higher energy body dearer to the yogins in meditation. And that energy of yours which is medicinal and health giving, of that give us a lot for a long and healthy life. (The dear here is Prey a, and the dearer is Shreya: Kathopanishad, 1, 2, 1-2.)
11.4.10
प्राणः प्रजा अनु वस्ते पिता पुत्रम् इव प्रियम् ।
प्राणो ह सर्वस्येश्वरो यच् च प्राणति यच् च न ॥
prāṇaḥ prajā anu vaste pitā putram iva priyam ।
prāṇo ha sarvasyeśvaro yac ca prāṇati yac ca na ॥
Prana protects, promotes and abides by all forms of existence as father protects, promotes and abides by the child, as things are in the nature of life and love. Prana is the overall master, ruler and controller over all, all that breathe and all that breathe not. (Refer also to Prashnopanishad, 1, 4 ff.)
11.4.11
प्राणो मृत्युः प्राणस् तक्मा प्राणं देवा उपासते ।
प्राणो ह सत्यवादिनम् उत्तमे लोक आ दधत् ॥
prāṇo mṛtyuḥ prāṇas takmā prāṇaṃ devā upāsate ।
prāṇo ha satyavādinam uttame loka ā dadhat ॥
Prana is death, Prana is fever, senses honoured adore Prana. And Prana leads the man of truth of word and deed to the highest region of bliss and establishes him there. (Chhandogyopanishad, 5, 1, 14-15).
11.4.12
प्राणो विराट् प्राणो देष्ट्री प्राणं सर्व उपासते ।
प्राणो ह सूर्यश् चन्द्रमाः प्राणम् आहुः प्रजापतिम् ॥
prāṇo virāṭ prāṇo deṣṭrī prāṇaṃ sarva upāsate ।
prāṇo ha sūryaś candramāḥ prāṇam āhuḥ prajāpatim ॥
Prana is Virat, refulgent and universal. Prana is the directive force of existence, all honour, adore and exalt Prana, Prana is sun. Prana is moon, and sages call Prana Prajapati.
11.4.13
प्राणापानौ व्रीहियवाव् अनड्वान् प्राण उच्यते ।
यवे ह प्राण आहितो ऽपानो व्रीहिर् उच्यते ॥
prāṇāpānau vrīhiyavāv anaḍvān prāṇa ucyate ।
yave ha prāṇa āhito 'pāno vrīhir ucyate ॥
Prana is the breath of life and life’s cleansing force. Prana is rice. Prana is barley, and Prana is called the burden bearer of the world. Prana is concentrated in barley, and apana is called the rice grain.
11.4.14
अपानति प्राणति पुरुषो गर्भे अन्तरा ।
यदा त्वं प्राण जिन्वस्य् अथ स जायते पुनः ॥
apānati prāṇati puruṣo garbhe antarā ।
yadā tvaṃ prāṇa jinvasy atha sa jāyate punaḥ ॥
The human baby in the womb inhales Prana and exhales Apana. O Prana, when you have matured the foetus, the baby is bom again.
11.4.15
प्राणम् आहुर् मातरिश्वानं वातो ह प्राण उच्यते ।
प्राणे ह भूतं भव्यं च प्राणे सर्वं प्रतिष्ठितम् ॥
prāṇam āhur mātariśvānaṃ vāto ha prāṇa ucyate ।
prāṇe ha bhūtaṃ bhavyaṃ ca prāṇe sarvaṃ pratiṣṭhitam ॥
Prana is called Matarishva, air in the spatial region. Wind is called Prana. What was in the past, what is to be in future, and all that is abides in Prana.
11.4.16
आथर्वणीर् आङ्गिरसीर् दैवीर् मनुष्यजा उत ।
ओषधयः प्र जायन्ते यदा त्वं प्राण जिन्वसि ॥
ātharvaṇīr āṅgirasīr daivīr manuṣyajā uta ।
oṣadhayaḥ pra jāyante yadā tvaṃ prāṇa jinvasi ॥
All herbs and medications which are Atharvani, meant for psychic cures, Angirasi, energising tonics and tranquilizers, all Daivi, meant for sensuous purposes, and all those prepared by people in laboratories grow and mature when, O Prana, you energise, vitalise and mature them.
11.4.17
यदा प्राणो अभ्यवर्षीद् वर्षेण पृथिवीं महीम् ।
ओषधयः प्र जायन्ते ऽथो याः काश् च वीरुधः ॥
yadā prāṇo abhyavarṣīd varṣeṇa pṛthivīṃ mahīm ।
oṣadhayaḥ pra jāyante 'tho yāḥ kāś ca vīrudhaḥ ॥
When Prana showers with torrents of rain on the great earth, then herbs and trees and all that is greenery germinate and grow luxuriantly.
11.4.18
यस् ते प्राणेदं वेद यस्मिंश् चासि प्रतिष्ठितः ।
सर्वे तस्मै बलिं हरान् अमुष्मिंल् लोक उत्तमे ॥
yas te prāṇedaṃ veda yasmiṃś cāsi pratiṣṭhitaḥ ।
sarve tasmai baliṃ harān amuṣmiṃl loka uttame ॥
O Prana, whoever knows this of your power and vital energy, in whosoever you are established in a state of meditative stability, all bring him gifts of homage in that highest state of attainment.
11.4.19
यथा प्राण बलिहृतस् तुभ्यं सर्वाः प्रजा इमाः ।
एवा तस्मै बलिं हरान् यस् त्वा शृणवत् सुश्रवः ॥
yathā prāṇa balihṛtas tubhyaṃ sarvāḥ prajā imāḥ ।
evā tasmai baliṃ harān yas tvā śṛṇavat suśravaḥ ॥
O Prana, dynamic, gracious and glorious, just as all these people bear and bring homage of praise, prayer and service to you, similarly they would bring homage of honour, reverence and recognition to him who would listen to you and follow your divine message. (It is to be noted here that the hymn to Prana is a hymn not only to divine life energy but also to Divinity Itself.)
11.4.20
अन्तर् गर्भश् चरति देवतास्व् आभूतो भूतः स उ जायते पुनः ।
स भूतो भव्यं भविष्यत् पिता पुत्रं प्र विवेशा शचीभिः ॥
antar garbhaś carati devatāsv ābhūto bhūtaḥ sa u jāyate punaḥ ।
sa bhūto bhavyaṃ bhaviṣyat pitā putraṃ pra viveśā śacībhiḥ ॥
Prana, vibrant in the divinities, in the mind and senses, is active in the womb of life as well. That which was bom and manifest earlier is bom and manifest again. It is past, present and future, all. The father pervades and manifests in the child with all his power and potentials, so does the universal father. Prana.
11.4.21
एकं पादं नोत् खिदति सलिलाद् धंस उच्चरन् ।
यद् अङ्ग स तम् उत्खिदेन् नैवाद्य न श्वः स्यात् ।
न रात्री नाहः स्यान् न व्य् उछेत् कदा चन ॥
ekaṃ pādaṃ not khidati salilād dhaṃsa uccaran ।
yad aṅga sa tam utkhiden naivādya na śvaḥ syāt ।
na rātrī nāhaḥ syān na vy uchet kadā cana ॥
The Swan, rising and flying from the lake, does not take one foot off (so that while one foot is in the air, the other stays on the ground). O dear, if it were to take off the other foot also, then there would be neither now nor after, neither today nor tomorrow, there would be neither night nor day, nor would anything shine again, not even the dawn. (That would be the end of time and the world of existence.) (For detailed study of this idea refer to Prashnopanishad, Questions 2, 3, and 4. But what happens when the world of existence recedes into the dark night of Annhilation, Pralaya? Refer Rgveda, 10, 129, 2: Even then One is awake with its own potential, the One Prana of Prana which breathes without air.)
11.4.22
अष्टाचक्रं वर्तत एकनेमि सहस्राक्षरं प्र पुरो नि पश्चा ।
अर्धेन विश्वं भुवनं जजान यद् अस्यार्धं कतमः स केतुः ॥
aṣṭācakraṃ vartata ekanemi sahasrākṣaraṃ pra puro ni paścā ।
ardhena viśvaṃ bhuvanaṃ jajāna yad asyārdhaṃ katamaḥ sa ketuḥ ॥
Prana, the Prana of Prana, all-comprehending presence and power like the felly of a wheel moves and turns the eight-wheeled, thousand axled chariot of the universe round and round, up and down, out and in. With half of its potential it creates the entire world of existence. What the other half is remains transcendent, highest pure bliss, self-existent omniscience.
11.4.23
यो अस्य विश्वजन्मन ईशे विश्वस्य चेष्टतः ।
अन्येषु क्षिप्रधन्वने तस्मै प्राण नमो ऽस्तु ते ॥
yo asya viśvajanmana īśe viśvasya ceṣṭataḥ ।
anyeṣu kṣipradhanvane tasmai prāṇa namo 'stu te ॥
To that Prana which rules this world of infinite variety in existence and, in which, the world of all that thinks, wills and moves, which is the fastest existent dynamic power in all others, to such, O Prana, homage of adoration to you.
11.4.24
यो अस्य सर्वजन्मन ईशे सर्वस्य चेष्टतः ।
अतन्द्रो ब्रह्मणा धीरः प्राणो मानु तिष्ठतु ॥
yo asya sarvajanmana īśe sarvasya ceṣṭataḥ ।
atandro brahmaṇā dhīraḥ prāṇo mānu tiṣṭhatu ॥
That Prana which rules this world of infinite variety of existence, in it, the world of all that thinks, wills and moves, that which is relentlessly alert and constantly with Brahma, the same may ever abide with me.
11.4.25
ऊर्ध्वः सुप्तेषु जागार ननु तिर्यङ् नि पद्यते ।
न सुप्तम् अस्य सुप्तेष्व् अनु शुश्राव कश् चन ॥
ūrdhvaḥ supteṣu jāgāra nanu tiryaṅ ni padyate ।
na suptam asya supteṣv anu śuśrāva kaś cana ॥
Prana is ever up and alert, keeps awake among those who go to sleep, and never lies down to rest. No one has ever heard of it that it too goes to sleep when others are sleeping.
11.4.26
प्राण मा मत् पर्यावृतो न मद् अन्यो भविष्यसि ।
अपां गर्भम् इव जीवसे प्राण बध्नामि त्वा मयि ॥
prāṇa mā mat paryāvṛto na mad anyo bhaviṣyasi ।
apāṃ garbham iva jīvase prāṇa badhnāmi tvā mayi ॥
O Prana, pray never turn away from me. Never be alien to me, never alienate me. In order to live a vibrant life, I take you on unto me in bond as the very source of the generation of life’s action and enthusiasm.
Sūkta 5 — Brahmachari Devata, Brahma Rshi
Atharvaveda 11.5 · 26 mantras
11.5.1
ब्रह्मचारीष्णंश् चरति रोदसी उभे तस्मिन् देवाः संमनसो भवन्ति ।
स दाधार पृथिवीं दिवं च स आचार्यं तपसा पिपर्ति ॥
brahmacārīṣṇaṃś carati rodasī ubhe tasmin devāḥ saṃmanaso bhavanti ।
sa dādhāra pṛthivīṃ divaṃ ca sa ācāryaṃ tapasā piparti ॥
Keen to learn, the Brahmachari ranges freely over both earth and heaven. In him, the devas, i.e., organs of the body, senses, mind and the spirit, with their elemental deities, become united, consonant and cooperative (not disunited, dissonant and conflictive, their purpose being holistic). He holds the secular and sacred knowledge of earth and heaven in trust, and with austere discipline and dedication gives his teacher the joy of fulfilment. (For harmony of the individual human personality and the devas, mind and senses, refer to
11.5.2
ब्रह्मचारिणं पितरो देवजनाः पृथग् देवा अनुसंयन्ति सर्वे ।
गन्धर्वा एनम् अन्व् आयन् त्रयस्त्रिंशत् त्रिशताः षट्सहस्राः सर्वान्त् स देवांस् तपसा पिपर्ति ॥
brahmacāriṇaṃ pitaro devajanāḥ pṛthag devā anusaṃyanti sarve ।
gandharvā enam anv āyan trayastriṃśat triśatāḥ ṣaṭsahasrāḥ sarvānt sa devāṃs tapasā piparti ॥
Pitaras, parental protectors of life and society, divinely disposed people, divinities of nature and brilliant people, all in their own way, minister to the needs of the Brahmachari. Gandharvas, those that sustain life on earth, those that sustain the continuity of knowledge and the sacred Word, all divinities, thirty three, three hundred, six thousand, all favour him, and he gives them all the pleasure of fulfilment with his studies and his austere discipline of life.
11.5.3
आचार्य उपनयमानो ब्रह्मचारिणं कृणुते गर्भम् अन्तः ।
तं रात्रीस् तिस्र उदरे बिभर्ति तं जातं द्रष्टुम् अभिसंयन्ति देवाः ॥
ācārya upanayamāno brahmacāriṇaṃ kṛṇute garbham antaḥ ।
taṃ rātrīs tisra udare bibharti taṃ jātaṃ draṣṭum abhisaṃyanti devāḥ ॥
The teacher, Acharya, keeps the Brahmachari being admitted to the school close to him for three days and nights like a mother bearing the child in the womb, and when the Brahmachari emerges from that close observation, noble and brilliant people of the community come together to meet him.
11.5.4
इयं समित् पृथिवी द्यौर् द्वितीयोतान्तरिक्षं समिधा पृणाति ।
ब्रह्मचारी समिधा मेखलया श्रमेण लोकांस् तपसा पिपर्ति ॥
iyaṃ samit pṛthivī dyaur dvitīyotāntarikṣaṃ samidhā pṛṇāti ।
brahmacārī samidhā mekhalayā śrameṇa lokāṃs tapasā piparti ॥
The earth and earthly knowledge is the Brahmachari’s first samit, fuel stick offered in the study yajna. The heaven and divine knowledge is the second samit, and thus with the samits he studies in full the third region of the middle space. Thus the Brahmachari, with the samit inputs into the yajna, with his determination symbolised by his girdle, his hard work and austere discipline covers all the three fields of his study with a sense of fulfilment all round.
11.5.5
पूर्वो जातो ब्रह्मणो ब्रह्मचारी घर्मं वसानस् तपसोद् अतिष्ठत् ।
तस्माज् जातं ब्राह्मणं ब्रह्म ज्येष्ठं देवाश् च सर्वे अमृतेन साकम् ॥
pūrvo jāto brahmaṇo brahmacārī gharmaṃ vasānas tapasod atiṣṭhat ।
tasmāj jātaṃ brāhmaṇaṃ brahma jyeṣṭhaṃ devāś ca sarve amṛtena sākam ॥
The Brahmachari, earlier bom of the parents, now clad in the flames of fire and brilliance of knowledge, emerges reborn from the divine studies of earth, heaven and the middle regions. From him now issues forth divine knowledge of Veda and Supreme Brahma, all his divine potentials with immortality of his spirit shining together, all noble people one with his knowledge and divine potentials.
11.5.6
ब्रह्मचार्य् एति समिधा समिद्धः कार्ष्णं वसानो दीक्षितो दीर्घश्मश्रुः ।
स सद्य एति पूर्वस्माद् उत्तरं समुद्रं लोकान्त् संगृभ्य मुहुर् आचरिक्रत् ॥
brahmacāry eti samidhā samiddhaḥ kārṣṇaṃ vasāno dīkṣito dīrghaśmaśruḥ ।
sa sadya eti pūrvasmād uttaraṃ samudraṃ lokānt saṃgṛbhya muhur ācarikrat ॥
The Brahmachari goes forward, brilliant and inspired by the fuel fire of his knowledge, bearing an impressive and attractive mien, dedicated, consecrated and a socially committed graduate, a young man with beard and moustache. From the former stage of challenging Brahmacharya, he goes to the vast latter stage of social responsibilities, gathering assemblies of people, winning loud applause, proclaiming the value of knowledge and its applications for a progressive community.
11.5.7
ब्रह्मचारी जनयन् ब्रह्मापो लोकं प्रजापतिं परमेष्ठिनं विराजम् ।
गर्भो भूत्वामृतस्य योनाव् इन्द्रो ह भूत्वासुरांस् ततर्ह ॥
brahmacārī janayan brahmāpo lokaṃ prajāpatiṃ parameṣṭhinaṃ virājam ।
garbho bhūtvāmṛtasya yonāv indro ha bhūtvāsurāṃs tatarha ॥
Having been an inmate in the house of immortal learning and grown to be a great scholar with the title of Indra, the Brahmachari now, contributing to sacred and secular knowledge of life, doing social work with noble action in the service of Prajapati, self-refulgent lord supreme and ruling powers of the nation, goes about dispelling the negative forces which damage life and the environment.
11.5.8
आचार्यस् ततक्ष नभसी उभे इमे उर्वी गम्भीरे पृथिवीं दिवं च ।
ते रक्षति तपसा ब्रह्मचारी तस्मिन् देवाः संमनसो भवन्ति ॥
ācāryas tatakṣa nabhasī ubhe ime urvī gambhīre pṛthivīṃ divaṃ ca ।
te rakṣati tapasā brahmacārī tasmin devāḥ saṃmanaso bhavanti ॥
The teacher prepares and presents fine models of heaven and earth with the solar system, both vast and deep with their atmosphere, both ethereal and vapours. The Brahmachari preserves, protects and serves them both with relentless discipline of his secular and sacred knowledge and commitment, so that, consequently, all the divine forces of earth and heaven become harmonious part of his knowledge and practical pursuit in action.
11.5.9
इमां भूमिं पृथिवीं ब्रह्मचारी भिक्षाम् आ जभार प्रथमो दिवं च ।
ते कृत्वा समिधाव् उपास्ते तयोर् आर्पिता भुवनानि विश्वा ॥
imāṃ bhūmiṃ pṛthivīṃ brahmacārī bhikṣām ā jabhāra prathamo divaṃ ca ।
te kṛtvā samidhāv upāste tayor ārpitā bhuvanāni viśvā ॥
This vast earth and this vast heaven and the knowledge of both and his place therein, the Brahmachari in his first phase of life receives and holds as a rightful gift for the child and disciple from the teacher and society. And having turned this double gift as fuel sticks for his yajnic living, he stands by them with commitment throughout life. In these two, heaven and earth, knowing them and living for them, are subsumed all facts and values of the entire world of existence. To these, all his knowledge, actions and prayers are dedicated.
11.5.10
अर्वाग् अन्यः परो अन्यो दिवस् पृष्ठाद् गुहा निधी निहितौ ब्राह्मणस्य ।
तौ रक्षति तपसा ब्रह्मचारी तत् केवलं कृणुते ब्रह्म विद्वान् ॥
arvāg anyaḥ paro anyo divas pṛṣṭhād guhā nidhī nihitau brāhmaṇasya ।
tau rakṣati tapasā brahmacārī tat kevalaṃ kṛṇute brahma vidvān ॥
This one right here on earth is one wealth and value, that other beyond the top of heaven is another wealth and value. Both of these lie deep treasured in the heart core of the Brahmana, Brahmachari dedicated to knowledge and enlightened living. These two wealths and values, the Brahmachari, with his relentless discipline of knowledge and living, preserves, protects and promotes. And that is the all, and only that, which the scholar of Vedic knowledge of Brahma pursues as his sole aim in life.
11.5.11
अर्वाग् अन्य इतो अन्यः पृथिव्या अग्नी समेतो नभसी अन्तरेमे ।
तयोः श्रयन्ते रश्मयो ऽधि दृढास् तान् आ तिष्ठति तपसा ब्रह्मचारी ॥
arvāg anya ito anyaḥ pṛthivyā agnī sameto nabhasī antareme ।
tayoḥ śrayante raśmayo 'dhi dṛḍhās tān ā tiṣṭhati tapasā brahmacārī ॥
Right here on earth is one Agni, the fire energy. Beyond this earthly Agni, there is another, solar energy of light. These two meet and move together between heaven and earth in the middle region. Of these two and between these two, are strong rays of energy, the currents of Vayu energy. The Brahmachari masters this knowledge of comprehensive energy and the interaction of its variations through the discipline of his study and life.
11.5.12
अभिक्रन्दन् स्तनयन्न् अरुणः शितिङ्गो बृहच् छेपो ऽनु भूमौ जभार ।
ब्रह्मचारी सिञ्चति सानौ रेतः पृथिव्यां तेन जीवन्ति प्रदिशश् चतस्रः ॥
abhikrandan stanayann aruṇaḥ śitiṅgo bṛhac chepo 'nu bhūmau jabhāra ।
brahmacārī siñcati sānau retaḥ pṛthivyāṃ tena jīvanti pradiśaś catasraḥ ॥
Roaring, thundering, the white, grey, dark and windy cloud, mighty powerful, bearing vapours of water for good of the earth rains down showers of vitality on mountains and the earth, by which all quarters of four directions and living beings on earth receive their life energy. (The cloud is a Brahmachari, i.e., working according to the laws of Brahma operative in nature. The cloud and rain is the result of the interaction of earthly and solar energy in the middle regions of the sky through electric currents. The Brahmachari too is the product of the interaction of the parents and the teacher and ,with his self-confidence and power of knowledge, works generously for the good of life on earth.)
11.5.13
अग्नौ सूर्ये चन्द्रमसि मातरिश्वन् ब्रह्मचार्य् अप्सु समिधम् आ दधाति ।
तासाम् अर्चींषि पृथग् अभ्रे चरन्ति तासाम् आज्यं पुरुषो वर्षम् आपः ॥
agnau sūrye candramasi mātariśvan brahmacāry apsu samidham ā dadhāti ।
tāsām arcīṃṣi pṛthag abhre caranti tāsām ājyaṃ puruṣo varṣam āpaḥ ॥
The Brahmachari offers samits, fuel sticks, with scientific knowledge, into the fire, sun, moon, winds and currents of water and vapour. The heat, light and energy currents, in their own ways, move to and operate in the cloud, and the result of their interaction is vapours, rain, waters, ghrta and living seed, and purusha, forms of life. (This mantra points to a yajnic science of rain. For the evolution of life refer to Taittiriyopanishad, 2,1).
11.5.14
आचार्यो मृत्युर् वरुणः सोम ओषधयः पयः ।
जीमूता आसन्त् सत्वानस् तैर् इदं स्वर् आभृतम् ॥
ācāryo mṛtyur varuṇaḥ soma oṣadhayaḥ payaḥ ।
jīmūtā āsant satvānas tair idaṃ svar ābhṛtam ॥
The Acharya is Mrtyu, Yama, who leads the Brahmachari from the natural phase of the first birth to the second, enlightened phase of life. The Acharya is Varuna, saves him from evil and negativity. The Acharya is Soma, harbinger of peace and inspiration. The Acharya is medicinal herbs and milk and water, i.e., harbinger of health, saviour from disease, and giver of food for energy. His living virtues are the clouds whence all peace and happiness is received from the showers.
11.5.15
अमा घृतं कृणुते केवलम् आचार्यो भूत्वा वरुणः ।
यद्यद् ऐछत् प्रजापतौ तद् ब्रह्मचारी प्रायछत् स्वान् मित्रो अध्य् आत्मनः ॥
amā ghṛtaṃ kṛṇute kevalam ācāryo bhūtvā varuṇaḥ ।
yadyad aichat prajāpatau tad brahmacārī prāyachat svān mitro adhy ātmanaḥ ॥
The close association of teacher and disciple creates only the light and grace of ghrta through education and enlightenment. The Acharya becomes Varuna, planner, giver and saviour, and freely gives what he chooses to give for the disciple’s contribution to society for its discipline and progress. And that very gift of the Acharya’s, the Brahmachari as a friend, returns to his people from his very soul.
11.5.16
आचार्यो ब्रह्मचारी ब्रह्मचारी प्रजापतिः ।
प्रजापतिर् वि राजति विराड् इन्द्रो ऽभवद् वशी ॥
ācāryo brahmacārī brahmacārī prajāpatiḥ ।
prajāpatir vi rājati virāḍ indro 'bhavad vaśī ॥
The Acharya ought to be a Brahmachari, dedicated to Brahma and divine discipline of austerity. Prajapati, ruler, protector and sustainer of the people, too, ought to be a Brahmachari. Then only the ruler shines and rules. The brilliant alone rises to be Indra, really powerful, and it is the powerful alone can rule.
11.5.17
ब्रह्मचर्येण तपसा राजा राष्ट्रं वि रक्षति ।
आचार्यो ब्रह्मचर्येण ब्रह्मचारिणम् इछते ॥
brahmacaryeṇa tapasā rājā rāṣṭraṃ vi rakṣati ।
ācāryo brahmacaryeṇa brahmacāriṇam ichate ॥
Only by Brahmacharya and austere self discipline does the ruler preserve, protect and promote the social order. Only by Brahmacharya does the Acharya wish to have Brahmachari for his disciple.
11.5.18
ब्रह्मचर्येण कन्या युवानं विन्दते पतिम् ।
अनड्वान् ब्रह्मचर्येणाश्वो घासं जिगीषति ॥
brahmacaryeṇa kanyā yuvānaṃ vindate patim ।
anaḍvān brahmacaryeṇāśvo ghāsaṃ jigīṣati ॥
Only by Brahmacharya does the virgin maiden find a youth as husband. Even the bull and the horse can eat and digest grass by natural Brahmacharya.
11.5.19
ब्रह्मचर्येण तपसा देवा मृत्युम् अपाघ्नत ।
इन्द्रो ह ब्रह्मचर्येण देवेभ्यः स्वर् आभरत् ॥
brahmacaryeṇa tapasā devā mṛtyum apāghnata ।
indro ha brahmacaryeṇa devebhyaḥ svar ābharat ॥
Only by Brahmacharya and austere self discipline do the Devas, noble people, overcome untimely death. Indra, mighty ruler and refulgent teacher, brings joy and enlightenment for noble seekers only by the austere discipline of Brahmacharya.
11.5.20
ओषधयो भूतभव्यम् अहोरात्रे वनस्पतिः ।
संवत्सरः सह ऋतुभिस् ते जाता ब्रह्मचारिणः ॥
oṣadhayo bhūtabhavyam ahorātre vanaspatiḥ ।
saṃvatsaraḥ saha ṛtubhis te jātā brahmacāriṇaḥ ॥
Herbs, the past time, future time, day and night, the trees, the year with the seasons, they all are observers of the unrelenting discipline and law of Brahmacharya, right things, only at the right time, in nature.
11.5.21
पार्थिवा दिव्याः पशव आरण्या ग्राम्याश् च ये ।
अपक्षाः पक्षिणश् च ये ते जाता ब्रह्मचारिणः ॥
pārthivā divyāḥ paśava āraṇyā grāmyāś ca ye ।
apakṣāḥ pakṣiṇaś ca ye te jātā brahmacāriṇaḥ ॥
All animals, of the earth, forest and the village, who are without wings, or birds of the sky, all of them observe the discipline of Brahmacharya, natural development of the body system and related behaviour.
11.5.22
पृथक् सर्वे प्राजापत्याः प्राणान् आत्मसु बिभ्रति ।
तान्त् सर्वान् ब्रह्म रक्षति ब्रह्मचारिण्य् आभृतम् ॥
pṛthak sarve prājāpatyāḥ prāṇān ātmasu bibhrati ।
tānt sarvān brahma rakṣati brahmacāriṇy ābhṛtam ॥
All forms of life created by Prajapati, individually and separately, bear pranic energy in themselves specifically. Brahma, natural discipline of divinity, inherited through the process of nature, protects and sustains them all in character.
11.5.23
देवानाम् एतत् परिषूतम् अनभ्यारूढं चरति रोचमानम् ।
तस्माज् जातं ब्राह्मणं ब्रह्म ज्येष्ठं देवाश् च सर्वे अमृतेन साकम् ॥
devānām etat pariṣūtam anabhyārūḍhaṃ carati rocamānam ।
tasmāj jātaṃ brāhmaṇaṃ brahma jyeṣṭhaṃ devāś ca sarve amṛtena sākam ॥
This discipline of Brahmacharya, distilled from nature and impelled from within by divine personages, unopposed and unviolated, brilliant and illuminative, pervades and rules the world of nature and humanity. Of that is bom the divine knowledge and discipline of Supreme Brahma and from that arise all the noble and brilliant sages blest with the spirit of immortality against death.
11.5.24
ब्रह्मचारी ब्रह्म भ्राजद् बिभर्ति तस्मिन् देवा अधि विश्वे समोताः ।
प्राणापानौ जनयन्न् आद् व्यानं वाचं मनो हृदयं ब्रह्म मेधाम् ॥
brahmacārī brahma bhrājad bibharti tasmin devā adhi viśve samotāḥ ।
prāṇāpānau janayann ād vyānaṃ vācaṃ mano hṛdayaṃ brahma medhām ॥
The Brahmachari bears the illuminative presence and knowldge of Brahma in which are summed up all the divinities of existence. He goes around manifesting prana, apana, vyana. Word and voice, mind, heart, Vedic knowledge and intelligence.
11.5.25
चक्षुः श्रोत्रं यशो अस्मासु धेह्य् अन्नं रेतो लोहितम् उदरम् ॥
cakṣuḥ śrotraṃ yaśo asmāsu dhehy annaṃ reto lohitam udaram ॥
O Brahmacharya, bring us the eye, ear, honour, food, seed vitality, vibrant blood and the noble appetite for living.
11.5.26
तानि कल्पन् ब्रह्मचारी सलिलस्य पृष्ठे तपो ऽतिष्ठत् तप्यमानः समुद्रे ।
स स्नातो बभ्रुः पिङ्गलः पृथिव्यां बहु रोचते ॥
tāni kalpan brahmacārī salilasya pṛṣṭhe tapo 'tiṣṭhat tapyamānaḥ samudre ।
sa snāto babhruḥ piṅgalaḥ pṛthivyāṃ bahu rocate ॥
In the midst of this sea of life on top of the waves of karma and consequence, passing through the crucibles of the discipline of continence and austerity, established in divinity, the Brahmachari develops all the virtues of physical, mental and social excellence and, graduated, committed, vibrantly healthy and golden gracious in generosity, he shines bright in life on earth.
Sūkta 6
Atharvaveda 11.6 · 23 mantras
11.6.1
अग्निं ब्रूमो वनस्पतीन् ओषधीर् उत वीरुधः ।
इन्द्रं बृहस्पतिं सूर्यं ते नो मुञ्चन्त्व् अंहसः ॥
agniṃ brūmo vanaspatīn oṣadhīr uta vīrudhaḥ ।
indraṃ bṛhaspatiṃ sūryaṃ te no muñcantv aṃhasaḥ ॥
We address Agni, fire, trees, herbs, plants and creepers, Indra, i.e., nature’s electric energy, Brhaspati, all sustaining air energy and the sun, and pray to the Lord of nature, they may protect us from sin, sickness and disease. (Natural forces correctly used give us health; abused, they cause suffering. We address them to understand their efficacy so that we take advantage of them and avoid abusing them. If we are correct, nature helps us, if we abuse or exploit nature, it reacts and we suffer. Therefore we pray: May God give us wisdom to take advantage of nature to be free from sin and suffering.)
11.6.2
ब्रूमो राजानं वरुणं मित्रं विष्णुम् अथो भगम् ।
अंशं विवस्वन्तं ब्रूमस् ते नो मुञ्चन्त्व् अंहसः ॥
brūmo rājānaṃ varuṇaṃ mitraṃ viṣṇum atho bhagam ।
aṃśaṃ vivasvantaṃ brūmas te no muñcantv aṃhasaḥ ॥
We address Varuna, the refulgent sun that forms the cloud, Mitra, the sun that forms delicious waters for us, Vishnu, the all reaching illuminative sun, Bhaga, the sun that brings morning energy, Ansha, pranic energy of the sun that inspires greenery, and Vivasvan, dispeller of darkenss, and we pray to God that we may be free from sin, suffering and disease.
11.6.3
ब्रूमो देवं सवितारं धातारम् उत पूषणम् ।
त्वष्टारम् अग्रियं ब्रूमस् ते नो मुञ्चन्त्व् अंहसः ॥
brūmo devaṃ savitāraṃ dhātāram uta pūṣaṇam ।
tvaṣṭāram agriyaṃ brūmas te no muñcantv aṃhasaḥ ॥
We address Savita, the rising sun, Dhata, the all-sustaining Vayu and gravitational force, Pusha, life promoting energy of nature, Tvashta, formative intelligence immanent in nature of the first order and we pray they may keep us free from sin, suffering and disease.
11.6.4
गन्धर्वाप्सरसो ब्रूमो अश्विना ब्रह्मणस्पतिम् ।
अर्यमा नाम यो देवस् ते नो मुञ्चन्त्व् अंहसः ॥
gandharvāpsaraso brūmo aśvinā brahmaṇaspatim ।
aryamā nāma yo devas te no muñcantv aṃhasaḥ ॥
We address wind and water, Ashvins, complementarities of natural currents of energy, Brahmanaspati, the specialist of Vedic knowledge, refulgent guiding forces of natural law, Aryama by name and attribute, and we pray they may save us from sin, suffering and distress.
11.6.5
अहोरात्रे इदं ब्रूमः सूर्याचन्द्रमसाव् उभा ।
विश्वान् आदित्यान् ब्रूमस् ते नो मुञ्चन्त्व् अंहसः ॥
ahorātre idaṃ brūmaḥ sūryācandramasāv ubhā ।
viśvān ādityān brūmas te no muñcantv aṃhasaḥ ॥
We address the day and night, both sun and moon and all the phases of the sun in the Zodiacs and pray that we may be free from sin and distress.
11.6.6
वातं ब्रूमः पर्जन्यम् अन्तरिक्षम् अथो दिशः ।
आशाश् च सर्वा ब्रूमस् ते नो मुञ्चन्त्व् अंहसः ॥
vātaṃ brūmaḥ parjanyam antarikṣam atho diśaḥ ।
āśāś ca sarvā brūmas te no muñcantv aṃhasaḥ ॥
And we address the wind, the cloud, the firmament, the quarters of space and the interspaces, all together, and we pray that we may be free from sin and suffering.
11.6.7
मुञ्चन्तु मा शपथ्याद् अहोरात्रे अथो उषाः ।
सोमो मा देवो मुञ्चतु यम् आहुश् चन्द्रमा इति ॥
muñcantu mā śapathyād ahorātre atho uṣāḥ ।
somo mā devo muñcatu yam āhuś candramā iti ॥
May the day and night and the dawn free me from the ill effects of evil wishes and intentions of maligners. May the generous Soma whom they call the moon free me from the evil consequences of execrations.
11.6.8
पार्थिवा दिव्याः पशव आरण्या उत ये मृगाः ।
शकुन्तान् पक्षिणो ब्रूमस् ते नो मुञ्चन्त्व् अंहसः ॥
pārthivā divyāḥ paśava āraṇyā uta ye mṛgāḥ ।
śakuntān pakṣiṇo brūmas te no muñcantv aṃhasaḥ ॥
May the animals of the earth and beasts of the forest and powerful birds of the sky, we address, keep us free from sin and suffering.
11.6.9
भवाशर्वाव् इदं ब्रूमो रुद्रं पशुपतिश् च यः ।
इषूर् या एषां संविद्म ता नः सन्तु सदा शिवाः ॥
bhavāśarvāv idaṃ brūmo rudraṃ paśupatiś ca yaḥ ।
iṣūr yā eṣāṃ saṃvidma tā naḥ santu sadā śivāḥ ॥
We address Bhava and Sharva, catalytic forces of nature’s evolution through making, breaking and remaking process, Rudra, spirit of natural justice, and Pashupati, lord of all living beings, and pray that all the arrows they shoot as we well know may always be kind and constructive for us.
11.6.10
दिवं ब्रूमो नक्षत्राणि भूमिं यक्षाणि पर्वतान् ।
समुद्रा नद्यो वेशन्तास् ते नो मुञ्चन्त्व् अंहसः ॥
divaṃ brūmo nakṣatrāṇi bhūmiṃ yakṣāṇi parvatān ।
samudrā nadyo veśantās te no muñcantv aṃhasaḥ ॥
We address the regions of light, constellations of the stars, earth, holy places, mountains and clouds, seas, rivers and lakes, and pray they may be good to us and save us from sin and suffering.
11.6.11
सप्तऋषीन् वा इदं ब्रूमो ऽपो देवीः प्रजापतिम् ।
पितॄन् यमश्रेष्ठान् ब्रूमस् ते नो मुञ्चन्त्व् अंहसः ।11॥
saptaṛṣīn vā idaṃ brūmo 'po devīḥ prajāpatim ।
pitṝn yamaśreṣṭhān brūmas te no muñcantv aṃhasaḥ ।11||
We address the seven Rshis, sagely powers of the social order corresponding to our senses and mind, noble people and their noble acts, noble women, the ruler protector and sustainer of the people, parental seniors who guide us on the path of law and discipline, and now address this prayer that they may save us from sin, suffering and distress.
11.6.12
ये देवा दिविषदो अन्तरिक्षसदश् च ये ।
पृथिव्यां शक्रा ये श्रितास् ते नो मुञ्चन्त्व् अंहसः ॥
ye devā diviṣado antarikṣasadaś ca ye ।
pṛthivyāṃ śakrā ye śritās te no muñcantv aṃhasaḥ ॥
Those heavenly powers which abide in the regions of light, those that abide in the middle region, and those powers and forces which abide on earth for law and order may, we pray, protect us from sin and suffering.
11.6.13
आदित्या रुद्रा वसवो दिवि देवा अथर्वाणः ।
अङ्गिरसो मनीषिणस् ते नो मुञ्चन्त्व् अंहसः ॥
ādityā rudrā vasavo divi devā atharvāṇaḥ ।
aṅgiraso manīṣiṇas te no muñcantv aṃhasaḥ ॥
Adityas, Rudras and Vasus that provide light, justice and peaceful settlement, Brahmacharis of the Aditya, Rudra and Vasu order, unshaking powers of light in the heavenly region, Angirasas, pranic energies and inspiring leaders, intellectuals and pioneering thinkers all, we pray, may save us from sin and suffering.
11.6.14
यज्ञं ब्रूमो यजमानम् ऋचः सामानि भेषजा ।
यजूंषि होत्रा ब्रूमस् ते नो मुञ्चन्त्व् अंहसः ॥
yajñaṃ brūmo yajamānam ṛcaḥ sāmāni bheṣajā ।
yajūṃṣi hotrā brūmas te no muñcantv aṃhasaḥ ॥
We address yajna, yajamana, scholars of Rks, Samans and the sanative Atharva, holy men of Yajurveda and their yajnic acts, and pray that they may save us from sin and suffering.
11.6.15
पञ्च राज्यानि वीरुधां सोमश्रेष्ठानि ब्रूमः ।
दर्भो भङ्गो यवः सहस् ते नो मुञ्चन्त्व् अंहसः ॥
pañca rājyāni vīrudhāṃ somaśreṣṭhāni brūmaḥ ।
darbho bhaṅgo yavaḥ sahas te no muñcantv aṃhasaḥ ॥
We address five most efficacious ruling aspects of herbs chief of which is soma, their root, stalk, leaves, flowers and fruits, and we address darbha grass, bhanga stimulator, barley, and their power, and pray they may protect us from sin, suffering and disease.
11.6.16
अरायान् ब्रूमो रक्षांसि सर्पान् पुण्यजनान् पितॄन् ।
मृत्यून् एकशतं ब्रूमस् ते नो मुञ्चन्त्व् अंहसः ॥
arāyān brūmo rakṣāṃsi sarpān puṇyajanān pitṝn ।
mṛtyūn ekaśataṃ brūmas te no muñcantv aṃhasaḥ ॥
We address the ungenerous, the wicked, the snakes, the holy people, parental seniors, and the hundred ways people suffer and die, and we pray they spare and save us from sin and suffering.
11.6.17
ऋतून् ब्रूम ऋतुपतीन् आर्तवान् उत हायनान् ।
समाः संवत्सरान् मासांस् ते नो मुञ्चन्त्व् अंहसः ॥
ṛtūn brūma ṛtupatīn ārtavān uta hāyanān ।
samāḥ saṃvatsarān māsāṃs te no muñcantv aṃhasaḥ ॥
We address the seasons, sun, planets, winds and other atmospheric conditions which affect the seasons, seasonal conditions which affect life, exits and returns of the years, years, year cycles and months, and we pray we may be free from sin, suffering and disease.
11.6.18
एत देवा दक्षिणतः पश्चात् प्राञ्च उदेत ।
पुरस्ताद् उत्तराच् छक्रा विश्वे देवाः समेत्य ते नो मुञ्चन्त्व् अंहसः ॥
eta devā dakṣiṇataḥ paścāt prāñca udeta ।
purastād uttarāc chakrā viśve devāḥ sametya te no muñcantv aṃhasaḥ ॥
of humanity, come from the south, come from the west, come from north and from the east, rise and come forward to us, come together all divinities of nature and humanity, save us from sin, disease and distress.
11.6.19
विश्वान् देवान् इदं ब्रूमः सत्यसन्धान् ऋतावृधः ।
विश्वाभिः पत्नीभिः सह ते नो मुञ्चन्त्व् अंहसः ॥
viśvān devān idaṃ brūmaḥ satyasandhān ṛtāvṛdhaḥ ।
viśvābhiḥ patnībhiḥ saha te no muñcantv aṃhasaḥ ॥
We address this to all divinities of nature and humanity of the world committed to truth, all devotees and promoters of divine knowledge and laws of life, to come with all their saving and promotive powers and protect us from sin and suffering of distress.
11.6.20
सर्वान् देवान् इदं ब्रूमः सत्यसन्धान् ऋतावृधः ।
सर्वाभिः पत्नीभिः सह ते नो मुञ्चन्त्व् अंहसः ॥
sarvān devān idaṃ brūmaḥ satyasandhān ṛtāvṛdhaḥ ।
sarvābhiḥ patnībhiḥ saha te no muñcantv aṃhasaḥ ॥
We address this to all divinities of nature and humanity without exception, all committed to Truth, all devotees and promoters of divine knowledge and laws of life, to come with all their saving and promotive powers in entirety, and protect us from sin, disease and distress.
11.6.21
भूतं ब्रूमो भूतपतिं भूतानाम् उत यो वशी ।
भूतानि सर्वा संगत्य ते नो मुञ्चन्त्व् अंहसः ॥
bhūtaṃ brūmo bhūtapatiṃ bhūtānām uta yo vaśī ।
bhūtāni sarvā saṃgatya te no muñcantv aṃhasaḥ ॥
We address the lord of existence, ruler, protector and sustainer of all living beings, and the controller of all elements of creation that is, and pray that they and all the forms of existence, together, may protect us from sin and suffering.
11.6.22
या देवीः पञ्च प्रदिशो ये देवा द्वादश ऋतवः ।
संवत्सरस्य ये दंष्ट्रास् ते नः सन्तु सदा शिवाः ॥
yā devīḥ pañca pradiśo ye devā dvādaśa ṛtavaḥ ।
saṃvatsarasya ye daṃṣṭrās te naḥ santu sadā śivāḥ ॥
Whatever divine forces of nature’s elements there are working in the vast quarters of space, whatever divine and refulgent dynamic processes are operative in the flow of twelve months of the seasons’ cycle, and whatever catalytic forces of Bhava and Sharva there be of time in the cycle of years, we pray, they may be good and auspicious to us.
11.6.23
यन् मातली रथक्रीतम् अमृतं वेद भेषजम् ।
तद् इन्द्रो अप्सु प्रावेशयत् तद् आपो दत्त भेषजम् ॥
yan mātalī rathakrītam amṛtaṃ veda bheṣajam ।
tad indro apsu prāveśayat tad āpo datta bheṣajam ॥
That immortal sanative, i.e., immortal knowledge, for the achievement of ultimate freedom of Moksha, which Matali, cosmic intelligence that drives the cosmic chariot, inherently bears as received from the light of omniscience immanent in the chariot, that very immortal sanative of knowledge and enlightenment
Sūkta 7
Atharvaveda 11.7 · 27 mantras
11.7.1
उच्छिष्टे नाम रूपं चोच्छिष्टे लोक आहितः ।
उच्छिष्ट इन्द्रश् चाग्निश् च विश्वम् अन्तः समाहितम् ॥
ucchiṣṭe nāma rūpaṃ cocchiṣṭe loka āhitaḥ ।
ucchiṣṭa indraś cāgniś ca viśvam antaḥ samāhitam ॥
Names and forms of things in existence subsist in the Ultimate Brahma which remains when all else is withdrawn to Zero. The world subsists withdrawn therein, and when it is in the created state of existence, it exists therein. Indra, energy, power and glory, Agni, fire, light and knowledge, the entire universe, exists sustained therein, and is withdrawn into that. That, the Ultimate Brahma, remains. That is Ucchhishta, the last that remains and the first that stirs (when the end is over and the beginning begins).
11.7.2
उच्छिष्टे द्यावापृथिवी विश्वं भूतं समाहितम् ।
आपः समुद्र उच्छिष्टे चन्द्रमा वात आहितः ॥
ucchiṣṭe dyāvāpṛthivī viśvaṃ bhūtaṃ samāhitam ।
āpaḥ samudra ucchiṣṭe candramā vāta āhitaḥ ॥
Earth and heaven abide in Ultimate Brahma. The entire world of existence, of thought, energy and matter, abides and moves therein. The waters, the sea, the moon, the wind, all abide and move in Brahma and are withdrawn into That.
11.7.3
सन्न् उच्छिष्टे असंश् चोभौ मृत्युर् वाजः प्रजापतिः ।
लौक्या उच्छिष्ट आयत्ता व्रश् च द्रश् चापि श्रीर् मयि ॥
sann ucchiṣṭe asaṃś cobhau mṛtyur vājaḥ prajāpatiḥ ।
laukyā ucchiṣṭa āyattā vraś ca draś cāpi śrīr mayi ॥
Being and Non-Being both, death, food, energy and speed of motion, Prajapati, the sustaining power of created forms, all subsist in Brahma. All things of this world, lovables and rejectables, the beauty and grace that is in you and me, all is collected and concentrated in Brahma, That remains after all.
11.7.4
दृढो दृंह स्थिरो न्यो ब्रह्म विश्वसृजो दश ।
नाभिम् इव सर्वतश् चक्रम् उच्छिष्टे देवताः श्रिताः ॥
dṛḍho dṛṃha sthiro nyo brahma viśvasṛjo daśa ।
nābhim iva sarvataś cakram ucchiṣṭe devatāḥ śritāḥ ॥
The strong and firm, the firm and established, the mover and the moved as thinker and the thought, the creations of Prakrti and the food for creation, and ten subtle and gross elements, ten pranas that contribute to the created world, all are wholly held and sustained in Brahma as the wheel is held and sustained in the nave. Indeed, all divine forces of existence are held and sustained in Brahma, the Ultimate over and after all.
11.7.5
ऋक् साम यजुर् उच्छिष्ट उद्गीथः प्रस्तुतं स्तुतम् ।
हिङ्कार उच्छिष्टे स्वरः साम्नो मेडिश् च तन् मयि ॥
ṛk sāma yajur ucchiṣṭa udgīthaḥ prastutaṃ stutam ।
hiṅkāra ucchiṣṭe svaraḥ sāmno meḍiś ca tan mayi ॥
The Rk, the Sama, the Yaju, the vaulting song of Aum, divine eulogy presented by the celebrant, the hinkara, the notes and accents of Samans, and the ecstasy that is in you and me, all is in Brahma.
11.7.6
ऐन्द्राग्नं पावमानं महानाम्नीर् महाव्रतम् ।
उच्छिष्टे यज्ञस्याङ्गान्य् अन्तर् गर्भ इव मातरि ॥
aindrāgnaṃ pāvamānaṃ mahānāmnīr mahāvratam ।
ucchiṣṭe yajñasyāṅgāny antar garbha iva mātari ॥
The hymns in adoration of Indra and Agni, the ecstatic praise of Soma, hymns in praise of the Supreme Divine, the grand adoration with five songs of Sama, all parts of yajna, all these abide and nestle in Brahma like the baby in the mother’s womb.
11.7.7
राजसूयं वाजपेयम् अग्निष्टोमष् तद् अध्वरः ।
अर्काश्वमेधाव् उच्छिष्टे जीवबर्हिर् मदिन्तमः ॥
rājasūyaṃ vājapeyam agniṣṭomaṣ tad adhvaraḥ ।
arkāśvamedhāv ucchiṣṭe jīvabarhir madintamaḥ ॥
Rajasuya, Vajapeya, Agnishtoma, the yajna of love and non-violence, Arka, the songs in adoration of Agni and Surya, Ashvamedha, the yajna in adoration of the social order, Jivabarhi, the yajna in adoration of life, and the most ecstatic songs and yajnic performances abide and subsist in Brahma that breathes without breath (Rgveda, 10, 129, 2) even when the fires are out and the music is silent.
11.7.8
अग्न्याधेयम् अथो दीक्षा कामप्रश् छन्दसा सह ।
उत्सन्ना यज्ञाः सत्राण्य् उच्छिष्टे ऽधि समाहिताः ॥
agnyādheyam atho dīkṣā kāmapraś chandasā saha ।
utsannā yajñāḥ satrāṇy ucchiṣṭe 'dhi samāhitāḥ ॥
The kindling of fire in yajna, initiation with Diksha, the yajna for the fulfilment of specific projects with the hymns of Veda, yajnas for advancement in life, yajna sessions lasting for various periods of time, all abide and subsist in Brahma which remains when all else is gone, sucked in, withdrawn.
11.7.9
अग्निहोत्रं च श्रद्धा च वषट्कारो व्रतं तपः ।
दक्षिणेष्टं पूर्तं चोच्छिष्टे ऽधि समाहिताः ॥
agnihotraṃ ca śraddhā ca vaṣaṭkāro vrataṃ tapaḥ ।
dakṣiṇeṣṭaṃ pūrtaṃ cocchiṣṭe 'dhi samāhitāḥ ॥
Agnihotra, fire yajna as daily ritual, Shraddha, faith in ultimate truth, the offer of oblations with Vashatkara, Vratas, specific vows, Tapa, observance of austerity, Dakshina, gifts to the priest and the guru, Ishta, projects for specific aims, Purta, yajna for thanksgiving, all these abide and subsist in Brahma, the Ultimate
11.7.10
एकरात्रो द्विरात्रः सद्यःक्रीः प्रक्रीर् उक्थ्यः ।
ओतं निहितम् उच्छिष्टे यज्ञस्याणूनि विद्यया ॥
ekarātro dvirātraḥ sadyaḥkrīḥ prakrīr ukthyaḥ ।
otaṃ nihitam ucchiṣṭe yajñasyāṇūni vidyayā ॥
One night yajna, two night yajna, the same day Soma yajna, the previous day Soma yajna, Ukthya yajna, other parts of yajna with subtle knowledge abide and subsist deep in Brahma like the warp and woof of existence.
11.7.11
चतूरात्रः पञ्चरात्रः षड्रात्रश् चोभयः सह ।
षोडशी सप्तरात्रश् चोच्छिष्टाज् जज्ञिरे सर्वे ये यज्ञा अमृते हिताः ॥
catūrātraḥ pañcarātraḥ ṣaḍrātraś cobhayaḥ saha ।
ṣoḍaśī saptarātraś cocchiṣṭāj jajñire sarve ye yajñā amṛte hitāḥ ॥
Four night session of yajna, five night session, six night session with double duration also of eight, ten and twelve night sessions, sixteen and seven night sessions, all are born of Supreme Brahma, and all of them abide and subsist in the eternal Brahma that ever remains beyond everything else. All the yajnic affairs that there are are bom of It and into It they retire, held in the Immortal.
11.7.12
प्रतीहारो निधनं विश्वजिच् चाभिजिच् च यः ।
साह्नातिरात्राव् उच्छिष्टे द्वादशाहो ऽपि तन् मयि ॥
pratīhāro nidhanaṃ viśvajic cābhijic ca yaḥ ।
sāhnātirātrāv ucchiṣṭe dvādaśāho 'pi tan mayi ॥
Pratihara, responsive good and fourth part of a Sanaa song, Nidhana, wealth and the close of a Sanaa song, Vishvajit and Abhijit yajnas for success, the day long yajna and the yajna that lasts till the night, and the twelve day session, all abide and subsist in the transcendent Brahma. I pray all that virtue and yajnic potential were in me too.
11.7.13
सूनृता संनतिः क्षेमः स्वधोर्जामृतं सहः ।
उच्छिष्टे सर्वे प्रत्यञ्चः कामाः कामेन तातृपुः ॥
sūnṛtā saṃnatiḥ kṣemaḥ svadhorjāmṛtaṃ sahaḥ ।
ucchiṣṭe sarve pratyañcaḥ kāmāḥ kāmena tātṛpuḥ ॥
Truth and honesty of word and deed, reverence and humility, peace and protection, essential virtue and food for all, energy, immortality and the eternal joy of life, all these proceed from Brahma and return unto this Ultimate Divinity, and all the desires, plans and projects of humanity are fulfilled only by Its will and ultimate pleasure.
11.7.14
नव भूमीः समुद्रा उच्छिष्टे ऽधि श्रिता दिवः ।
आ सूर्यो भात्य् उच्छिष्टे ऽहोरात्रे अपि तन् मयि ॥
nava bhūmīḥ samudrā ucchiṣṭe 'dhi śritā divaḥ ।
ā sūryo bhāty ucchiṣṭe 'horātre api tan mayi ॥
Nine-region earths of space, oceans of earths and space, all orders of the regions of light, abide and are sustained in the Ultimate Brahma. The sun shines in Brahma. The day and night abide in Brahma. I pray the same be in me, the same also is in me. I am the
11.7.15
उपहव्यं विषूवन्तं ये च यज्ञा गुहा हिताः ।
बिभर्ति भर्ता विश्वस्योच्छिष्टो जनितुः पिता ॥
upahavyaṃ viṣūvantaṃ ye ca yajñā guhā hitāḥ ।
bibharti bhartā viśvasyocchiṣṭo janituḥ pitā ॥
Upahavya Somayaga, Vishuvat Somayaga, and all those yajnas hidden in mystery, all these the Burden Bearer of the universe bears and sustains, the Ultimate Brahma that is father of the father creator, i.e., the Absolute Brahma in transcendence over the Immanent.
11.7.16
पिता जनितुर् उच्छिष्टो ऽसोः पौत्रः पितामहः ।
स क्षियति विश्वस्येशानो वृषा भूम्याम् अतिघ्न्यः ॥
pitā janitur ucchiṣṭo 'soḥ pautraḥ pitāmahaḥ ।
sa kṣiyati viśvasyeśāno vṛṣā bhūmyām atighnyaḥ ॥
Father of father, the Ultimate Brahma is the Grand-father. It is the grandson of Prana, that is, the third stage of spiritual experience after Pranayama, after Pratyahara and Samyama. Ultimate ruler of the universe. It abides everywhere in the world of existence, omnificent and inviolable.
11.7.17
ऋतं सत्यं तपो राष्ट्रं श्रमो धर्मश् च कर्म च ।
भूतं भविष्यद् उच्छिष्टे वीर्यं लक्ष्मीर् बलं बले ॥
ṛtaṃ satyaṃ tapo rāṣṭraṃ śramo dharmaś ca karma ca ।
bhūtaṃ bhaviṣyad ucchiṣṭe vīryaṃ lakṣmīr balaṃ bale ॥
Everything abides in the Ultimate Brahma: Rtam, the universal law, Satyam, the world of Prakrtic reality, Satyam and Rtam comprising the constant and the mutable and the law, Tapas, the relentless austerity of the law and discipline of life, Rashtra, the order of the individual, social and universal life, Shrama, hard work, Dharma, duty according to the Law, Karma, human action and the consequential chain of life in action, the past, present and future, valour and heroism, wealth and excellence, and strength within strength like circle within circle.
11.7.18
समृद्धिर् ओज आकूतिः क्षत्रं राष्ट्रं षड् उर्व्यः ।
संवत्सरो ऽध्य् उच्छिष्ट इडा प्रैषा ग्रहा हविः ॥
samṛddhir oja ākūtiḥ kṣatraṃ rāṣṭraṃ ṣaḍ urvyaḥ ।
saṃvatsaro 'dhy ucchiṣṭa iḍā praiṣā grahā haviḥ ॥
Prosperity, lustre and splendour, thought and resolution, governance and the Dominion, six quarters of the world in space, the year and year-cycle, Ida, the ultimate Word, inspiration and advancement, all transactions and everything involved in life’s transactions, all is comprehended in the Ultimate Brahma.
11.7.19
चतुर्होतार आप्रियश् चातुर्मास्यानि नीविदः ।
उच्छिष्टे यज्ञा होत्राः पशुबन्धास् तद् इष्टयः ॥
caturhotāra āpriyaś cāturmāsyāni nīvidaḥ ।
ucchiṣṭe yajñā hotrāḥ paśubandhās tad iṣṭayaḥ ॥
Chatur-hotr mantras recited at new moon and full moon yajna, Apri mantras, four yajnas performed in four months, hymns of praise and celebration, yajnas, priests, all rules and disciplines of living beings, in fact all acts and rituals people wish to perform for specific purposes, all these abide in Brahma.
11.7.20
अर्धमासाश् च मासाश् चार्तवा ऋतुभिः सह ।
उच्छिष्टे घोषिणीर् आप स्तनयित्नुः श्रुतिर् मही ॥
ardhamāsāś ca māsāś cārtavā ṛtubhiḥ saha ।
ucchiṣṭe ghoṣiṇīr āpa stanayitnuḥ śrutir mahī ॥
Half-months specially of the lunar year, months, seasonal activities along with the seasons, rippling, murmuring, roaring waters, thunder and lightning, and the grand voice of the Veda, all abide in the Ultimate Brahma.
11.7.21
शर्कराः सिकता अश्मान ओषधयो वीरुधस् तृणा ।
अभ्राणि विद्युतो वर्षम् उच्छिष्टे संश्रिता श्रिता ॥
śarkarāḥ sikatā aśmāna oṣadhayo vīrudhas tṛṇā ।
abhrāṇi vidyuto varṣam ucchiṣṭe saṃśritā śritā ॥
Gravel, sand, stone, herbs, creepers, grasses, clouds, lightning, rain, all abide at peace nestled in the Ultimate Brahma.
11.7.22
राद्धिः प्राप्तिः समाप्तिर् व्याप्तिर् मह एधतुः ।
अत्याप्तिर् उच्छिष्टे भूतिश् चाहिता निहिता हिता ॥
rāddhiḥ prāptiḥ samāptir vyāptir maha edhatuḥ ।
atyāptir ucchiṣṭe bhūtiś cāhitā nihitā hitā ॥
Success and prosperity, achievement, attainment, universality, greatness, progress, abundance, prosperity, all abide, withdrawn, resolved, sustained in Ultimate Brahma.
11.7.23
यच् च प्राणति प्राणेन यच् च पश्यति चक्षुषा ।
उच्छिष्टाज् जज्ञिरे सर्वे दिवि देवा दिविश्रितः ॥
yac ca prāṇati prāṇena yac ca paśyati cakṣuṣā ।
ucchiṣṭāj jajñire sarve divi devā diviśritaḥ ॥
All that breathes with prana, all that sees with the eye, the Devas which abide in heaven sustained therein, all these are bom of the Ultimate Brahma.
11.7.24
ऋचः सामानि छन्दांसि पुराणं यजुषा सह ।
उच्छिष्टाज् जज्ञिरे सर्वे दिवि देवा दिविश्रितः ॥
ṛcaḥ sāmāni chandāṃsi purāṇaṃ yajuṣā saha ।
ucchiṣṭāj jajñire sarve divi devā diviśritaḥ ॥
All descriptions in the form of celebration and the Rgveda, songs of ecstasy and Samaveda, happy songs and Atharva-veda, all pre-historic literature along with Yajurveda, and all the divinities abiding and sustained in the region of light are bom of the Ultimate Brahma.
11.7.25
प्राणापानौ चक्षुः श्रोत्रम् अक्षितिश् च क्षितिश् च या ।
उच्छिष्टाज् जज्ञिरे सर्वे दिवि देवा दिविश्रितः ॥
prāṇāpānau cakṣuḥ śrotram akṣitiś ca kṣitiś ca yā ।
ucchiṣṭāj jajñire sarve divi devā diviśritaḥ ॥
Prana and apana, eye, ear, the undiminishing mind and diminishing body, and all the divinities abiding and sustained in the light of heaven are born of the Ultimate Brahma.
11.7.26
आनन्दा मोदाः प्रमुदो ऽभीमोदमुदश् च ये ।
उच्छिष्टाज् जज्ञिरे सर्वे दिवि देवा दिविश्रितः ॥
ānandā modāḥ pramudo 'bhīmodamudaś ca ye ।
ucchiṣṭāj jajñire sarve divi devā diviśritaḥ ॥
11.7.27
देवाः पितरो मनुष्या गन्धर्वाप्सरसश् च ये ।
उच्छिष्टाज् जज्ञिरे सर्वे दिवि देवा दिविश्रितः ॥
devāḥ pitaro manuṣyā gandharvāpsarasaś ca ye ।
ucchiṣṭāj jajñire sarve divi devā diviśritaḥ ॥
Sūkta 8
Atharvaveda 11.8 · 34 mantras
11.8.1
यन् मन्युर् जायाम् आवहत् संकल्पस्य गृहाद् अधि ।
क आसं जन्याः के वराः क उ ज्येष्ठवरो ऽभवत् ॥
yan manyur jāyām āvahat saṃkalpasya gṛhād adhi ।
ka āsaṃ janyāḥ ke varāḥ ka u jyeṣṭhavaro 'bhavat ॥
When Manyu, Supreme Divinity’s thoughful love of creativity, bore, that is, objectified and manifested, Prakrti, Its consort, from the house of Sankalpa, Its will and resolution to create, then who were the co-mates of Prakrti? And who were the friends of Manyu, divine ardour of cosmic creativity? And who was the chief of the occasion, the bridegroom?
11.8.2
तपश् चैवास्तां कर्म चान्तर् महत्य् अर्णवे ।
त आसं जन्यास् ते वरा ब्रह्म ज्येष्ठवरो ऽभवत् ॥
tapaś caivāstāṃ karma cāntar mahaty arṇave ।
ta āsaṃ janyās te varā brahma jyeṣṭhavaro 'bhavat ॥
In that mighty deep darkness of the ocean of uncreation, Tapa and Karma were the co-mates of Prakrti, and they were also the friends of thoughtful love and Cosmic Creativity, and the chief of the occasion was Brahma itself. In the state of zero, absolute silence, before creation “Atman alone was there, only One (with Its essential Svadha: Rgveda, 10, 129, 2). It desired: I am One. I shall be many. I will create. It yearned for a mate (Prakrti). I shall generate. Let there be my power and potential incarnate, I shall act and create. This was the desire. Divine Resolution.” This action of creation and generation is the divine Karma. If we refer to Rgveda, 10, 190, 1, we find that Rtam, dynamics and Law of mutability, and Satyam, the constancy of Prakrti, were generated by the Tapas of the One sole existent Brahma which is the ever and ultimate presence awake eternally. Thus Karma and Tapas were the two co-mates of Brahma by Its own will. And these two were also the co-mates of simultaneous generation for Prakrti since these became immanent in Prakrti by divine will. This immanence and Prakrtic creation is studied in Sankhya Sutras in detail.
11.8.3
दश साकम् अजायन्त देवा देवेभ्यः पुरा ।
यो वै तान् विद्यात् प्रत्यक्षं स वा अद्य महद् वदेत् ॥
daśa sākam ajāyanta devā devebhyaḥ purā ।
yo vai tān vidyāt pratyakṣaṃ sa vā adya mahad vadet ॥
In the beginning, from the divine powers of Prakrti, Rtam and Satyam, ten divine mutations of existentially activated Prakrti called Mahat were evolved. One who would know and directly describe them today would say something really great. (These ten could be described as ten elements, i.e., five subtle elements and five gross elements, or they could be described as ten pranas, or ten senses of perception and volition.)
11.8.4
प्राणापानौ चक्षुः श्रोत्रम् अक्षितिश् च क्षितिश् च या ।
व्यानोदानौ वाङ् मनस् ते वा आकूतिम् आवहन् ॥
prāṇāpānau cakṣuḥ śrotram akṣitiś ca kṣitiś ca yā ।
vyānodānau vāṅ manas te vā ākūtim āvahan ॥
Prana and apana, eye, ear, constancy and mutability, vyana and udana, speech and mind, these carry the immanent thought and resolution of divinity in human activity.
11.8.5
अजाता आसन्न् ऋतवो ऽथो धाता बृहस्पतिः ।
इन्द्राग्नी अश्विना तर्हि कं ते ज्येष्ठम् उपासत ॥
ajātā āsann ṛtavo 'tho dhātā bṛhaspatiḥ ।
indrāgnī aśvinā tarhi kaṃ te jyeṣṭham upāsata ॥
When seasons, Dhata the sustaining space, Brhaspati, Vayu, Indragni, electric and fire energy, and Ashvins, sun and moon, were not yet generated then which highest power did they stay by? They stayed by Kam, the lord of peace and bliss, the Jyeshtha Brahma.
11.8.6
तपश् चैवास्तां कर्म चान्तर् महत्य् अर्णवे ।
तपो ह जज्ञे कर्मणस् तत् ते ज्येष्ठम् उपासत ॥
tapaś caivāstāṃ karma cāntar mahaty arṇave ।
tapo ha jajñe karmaṇas tat te jyeṣṭham upāsata ॥
Tapa and Karma were there in the mighty deep ocean of silence present with Jyeshtha Brahma. Tapa was bom of Karma. They, Dhata and others, abided with Karma, the will of Jyeshtha Brahma to be generated in the due course of Prakrtic evolution. (For Mahad-amava refer to Rgveda, 10, 190, 1: Rtam and Satyam were generated from Tapa enkindled by the will and thought of Jyeshtha Brahma, then was generated Ratri, Night and Darkness, and then was generated Samudro’ amava, the mighty ocean.)
11.8.7
येत आसीद् भूमिः पूर्वा याम् अद्धातय इद् विदुः ।
यो वै तां विद्यान् नामथा स मन्येत पुराणवित् ॥
yeta āsīd bhūmiḥ pūrvā yām addhātaya id viduḥ ।
yo vai tāṃ vidyān nāmathā sa manyeta purāṇavit ॥
That which was the primeval earth, before this concrete mother earth sustaining her children came into being, and which only the visionaries of Truth know, is mysterious. Whoever knows that primeval earth by name, form and character is the man who really knows her as one of the earliest mysteries.
11.8.8
कुत इन्द्रः कुतः सोमः कुतो अग्निर् अजायत ।
कुतस् त्वष्टा सम् अभवत् कुतो धाताजायत ॥
kuta indraḥ kutaḥ somaḥ kuto agnir ajāyata ।
kutas tvaṣṭā sam abhavat kuto dhātājāyata ॥
11.8.9
इन्द्राद् इन्द्रः सोमात् सोमो अग्नेर् अग्निर् अजायत ।
त्वष्टा ह जज्ञे त्वष्टुर् धातुर् धाताजायत ॥
indrād indraḥ somāt somo agner agnir ajāyata ।
tvaṣṭā ha jajñe tvaṣṭur dhātur dhātājāyata ॥
Indra arose from Indra, soma from Soma, agni arose from Agni, twashta was bom of Tvashta, and dhata was bom of Dhata.
11.8.10
ये त आसन् दश जाता देवा देवेभ्यः पुरा ।
पुत्रेभ्यो लोकं दत्त्वा कस्मिंस् ते लोक आसते ॥
ye ta āsan daśa jātā devā devebhyaḥ purā ।
putrebhyo lokaṃ dattvā kasmiṃs te loka āsate ॥
Those ten divinities, that were born of ten cosmic Divinities at the beginning of creative evolution, gave the world of life, i.e., the human body, to their children. Having given that, in which world do they abide?
11.8.11
यदा केशान् अस्थि स्नाव मांसं मज्जानम् आभरत् ।
शरीरं कृत्वा पादवत् कं लोकम् अनु प्राविशत् ॥
yadā keśān asthi snāva māṃsaṃ majjānam ābharat ।
śarīraṃ kṛtvā pādavat kaṃ lokam anu prāviśat ॥
When they bore hair, bone, sinews, flesh marrow, and made the body complete unto the feet, then, having done that and given the body to man, to which world did they retire and return?
11.8.12
कुतः केशान् कुतः स्नाव कुतो अस्थीन्य् आभरत् ।
अङ्गा पर्वाणि मज्जानं को मांसं कुत आभरत् ॥
kutaḥ keśān kutaḥ snāva kuto asthīny ābharat ।
aṅgā parvāṇi majjānaṃ ko māṃsaṃ kuta ābharat ॥
Who and whence bore and brought hair, whence sinews, whence bones? Who bore and brought parts of the body, the joints, the marrow? Who bore and brought the flesh and whence?
11.8.13
संसिचो नाम ते देवा ये संभारान्त् समभरन् ।
सर्वं संसिच्य मर्त्यं देवाः पुरुषम् आविशन् ॥
saṃsico nāma te devā ye saṃbhārānt samabharan ।
sarvaṃ saṃsicya martyaṃ devāḥ puruṣam āviśan ॥
Together, life-infusing are those divinities, harbingers of living showers, which bring the body and spirit of life and, having given all for life and living to the mortal, they enter man.
11.8.14
ऊरू पादाव् अष्ठीवन्तौ शिरो हस्ताव् अथो मुखम् ।
पृष्टीर् बर्जह्ये पार्श्वे कस् तत् सम् अदधाद् ऋषिः ॥
ūrū pādāv aṣṭhīvantau śiro hastāv atho mukham ।
pṛṣṭīr barjahye pārśve kas tat sam adadhād ṛṣiḥ ॥
Who is the visionary sage who joined together thighs, knees and legs and feet, head, hands and mouth? Who fixed together the back and ribs, the collar bone and the sides? Who is that?
11.8.15
शिरो हस्ताव् अथो मुखं जिह्वां ग्रीवाश् च कीकसाः ।
त्वचा प्रावृत्य सर्वं तत् संधा सम् अदधान् मही ॥
śiro hastāv atho mukhaṃ jihvāṃ grīvāś ca kīkasāḥ ।
tvacā prāvṛtya sarvaṃ tat saṃdhā sam adadhān mahī ॥
The great creative-structurist power of Jyeshtha Brahma put together and joined head, hands, mouth, the tongue, neck and the neck and collar bones, and having bound and covered all with the skin made up the body for the living spirit.
11.8.16
यत् तच् छरीरम् अशयत् संधया संहितं महत् ।
येनेदम् अद्य रोचते को अस्मिन् वर्णम् आभरत् ॥
yat tac charīram aśayat saṃdhayā saṃhitaṃ mahat ।
yenedam adya rocate ko asmin varṇam ābharat ॥
Into this great body which lay joined together, bound and covered by the divine formative power, who filled the colour with which it shines so beautiful?
11.8.17
सर्वे देवा उपाशिक्षन् तद् अजानाद् वधूः सती ।
ईशा वशस्य या जाया सास्मिन् वर्णम् आभरत् ॥
sarve devā upāśikṣan tad ajānād vadhūḥ satī ।
īśā vaśasya yā jāyā sāsmin varṇam ābharat ॥
All the divinities joined together (as they wanted to take it for residence) and wanted it perfected. They would offer assistance too. That, Prakrti, being Jyeshtha Brahma’s consort, controlling power of the Great controller, perceived and realised. She filled the colours
11.8.18
यदा त्वष्टा व्यतृणत् पिता त्वष्टुर् य उत्तरः ।
गृहं कृत्वा मर्त्यं देवाः पुरुषम् आविशन् ॥
yadā tvaṣṭā vyatṛṇat pitā tvaṣṭur ya uttaraḥ ।
gṛhaṃ kṛtvā martyaṃ devāḥ puruṣam āviśan ॥
When Tvashta the higher, father of Tvashta, nature’s formative faculty, opened entrances into the human body, then the divinities, taking the mortal body for residence, entered the human body, the Purusha.
11.8.19
स्वप्नो वै तन्द्रीर् निरृतिः पाप्मानो नाम देवताः ।
जरा खालत्यं पालित्यं शरीरम् अनु प्राविशन् ॥
svapno vai tandrīr nirṛtiḥ pāpmāno nāma devatāḥ ।
jarā khālatyaṃ pālityaṃ śarīram anu prāviśan ॥
Dream and sleep, exhaustion and fatigue, want and adversity, sinfulness, negativities of various names and descriptions, age and infirmity, baldness, grey hair, all these followed and entered the body.
11.8.20
स्तेयं दुष्कृतं वृजिनं सत्यं यज्ञो यशो बृहत् ।
बलं च क्षत्रम् ओजश् च शरीरम् अनु प्राविशन् ॥
steyaṃ duṣkṛtaṃ vṛjinaṃ satyaṃ yajño yaśo bṛhat ।
balaṃ ca kṣatram ojaś ca śarīram anu prāviśan ॥
behaviour, Truth, Yajna, honour and excellence, and broad-mindedness, honourable sense of valour, protection and social order, lustre and glory, all these followed together and entered the body.
11.8.21
भूतिश् च वा अभूतिश् च रातयो ऽरातयश् च याः ।
क्षुधश् च सर्वास् तृष्णाश् च शरीरम् अनु प्राविशन् ॥
bhūtiś ca vā abhūtiś ca rātayo 'rātayaś ca yāḥ ।
kṣudhaś ca sarvās tṛṣṇāś ca śarīram anu prāviśan ॥
Prosperity, want and poverty, generosity, ungenerosity and wretchedness, hunger and thirst of various kinds, followed together and entered the body.
11.8.22
निन्दाश् च वा अनिन्दाश् च यच् च हन्तेति नेति च ।
शरीरं श्रद्धा दक्षिणाश्रद्धा चानु प्राविशन् ॥
nindāś ca vā anindāś ca yac ca hanteti neti ca ।
śarīraṃ śraddhā dakṣiṇāśraddhā cānu prāviśan ॥
Censure and reproahes, praise and adorations, things surely positive, and the negatives and rejections, thanks-giving, faith, doubt and faithlessness, all these entered the human body.
11.8.23
विद्याश् च वा अविद्याश् च यच् चान्यद् उपदेश्यम् ।
शरीरं ब्रह्म प्राविशद् ऋचः सामाथो यजुः ॥
vidyāś ca vā avidyāś ca yac cānyad upadeśyam ।
śarīraṃ brahma prāviśad ṛcaḥ sāmātho yajuḥ ॥
Knowledge and ignorance of various kinds, all else that is worth teaching and learning, Brahma, divine discipline and awareness, Rgveda, Samans and Yajurveda and Brahma-Atharva-veda, all entered the human body.
11.8.24
आनन्दा मोदाः प्रमुदो ऽभीमोदमुदश् च ये ।
हसो नरिष्टा नृत्तानि शरीरम् अनु प्राविशन् ॥
ānandā modāḥ pramudo 'bhīmodamudaś ca ye ।
haso nariṣṭā nṛttāni śarīram anu prāviśan ॥
Higher ecstasies, pleasures, delights and celebrations laughter, dance and social revelry, all entered the human body.
11.8.25
आलापाश् च प्रलापाश् चाभीलापलपश् च ये ।
शरीरं सर्वे प्राविशन्न् आयुजः प्रयुजो युजः ॥
ālāpāś ca pralāpāś cābhīlāpalapaś ca ye ।
śarīraṃ sarve prāviśann āyujaḥ prayujo yujaḥ ॥
Conversations and communications, complaints and lamentations, declarations and determinations, deceptions and detractions, distractions and ambiguities, plans, performances of things on hand and cooperations entered the human body.
11.8.26
प्राणापानौ चक्षुः श्रोत्रम् अक्षितिश् च क्षितिश् च या ।
व्यानोदानौ वाङ् मनः शरीरेण त ईयन्ते ॥
prāṇāpānau cakṣuḥ śrotram akṣitiś ca kṣitiś ca yā ।
vyānodānau vāṅ manaḥ śarīreṇa ta īyante ॥
Prana and apana, inhalation and exhalation of breath, eye, ear, psychic and physical faculties, vyana and udana, all circulating and elevating energy of prana, speech, mind, all these move and act with the body.
11.8.27
आशिषश् च प्रशिषश् च संशिषो विशिषश् च याः ।
चित्तानि सर्वे संकल्पाः शरीरम् अनु प्राविशन् ॥
āśiṣaś ca praśiṣaś ca saṃśiṣo viśiṣaś ca yāḥ ।
cittāni sarve saṃkalpāḥ śarīram anu prāviśan ॥
Blessings and benedictions, rules and injunctions, orders and directions, distinctions and specialisations, all that there are, thoughts and memories, intentions and vows of discipline followed and entered the human body.
11.8.28
आस्तेयीश् च वास्तेयीश् च त्वरणाः कृपणाश् च याः ।
गुह्याः शुक्रा स्थूला अपस् ता बीभत्साव् असादयन् ॥
āsteyīś ca vāsteyīś ca tvaraṇāḥ kṛpaṇāś ca yāḥ ।
guhyāḥ śukrā sthūlā apas tā bībhatsāv asādayan ॥
In the body which is both pleasant and unpleasant, the divinities have placed liquid flows pertaining to waters and blood in the veins and arteries and in the excretory regions, the flow that is fast and slow, secret, pure and thick (because of impurity).
11.8.29
अस्थि कृत्वा समिधं तद् अष्टापो असादयन् ।
रेतः कृत्वाज्यं देवाः पुरुषम् आविशन् ॥
asthi kṛtvā samidhaṃ tad aṣṭāpo asādayan ।
retaḥ kṛtvājyaṃ devāḥ puruṣam āviśan ॥
Having made the bones as fuel wood for fire, the divinities placed eight orders of water in the body, and having made the vital fluid as ghrta for the fire, they entered Purusha for self-fulfilment through the human yajna of creative existence.
11.8.30
या आपो याश् च देवता या विराड् ब्रह्मणा सह ।
शरीरं ब्रह्म प्राविशच् छरीरे ऽधि प्रजापतिः ॥
yā āpo yāś ca devatā yā virāḍ brahmaṇā saha ।
śarīraṃ brahma prāviśac charīre 'dhi prajāpatiḥ ॥
All waters, divine powers of sense and mind, Virat, i.e., Prakrti, consort with Brahma, and Brahma and food entered the body, and over all, body, senses and mind, was Prajapati, jiva, the individual soul.
11.8.31
सूर्यश् चक्षुर् वातः प्राणं पुरुषस्य वि भेजिरे ।
अथास्येतरम् आत्मानं देवाः प्रायछन्न् अग्नये ॥
sūryaś cakṣur vātaḥ prāṇaṃ puruṣasya vi bhejire ।
athāsyetaram ātmānaṃ devāḥ prāyachann agnaye ॥
The sun takes its share of the eye, the wind takes its share of the breath, of man. The rest of man’s person the divinities give over to Agni, the fire.
11.8.32
तस्माद् वै विद्वान् पुरुषम् इदं ब्रह्मेति मन्यते ।
सर्वा ह्य् अस्मिन् देवता गावो गोष्ठ इवासते ॥
tasmād vai vidvān puruṣam idaṃ brahmeti manyate ।
sarvā hy asmin devatā gāvo goṣṭha ivāsate ॥
For this reason, therefore, the man of knowledge regards this person as Brahma almost, because all divinities abide in it as cows live in the stall.
11.8.33
प्रथमेन प्रमारेण त्रेधा विष्वङ् वि गछति ।
अद एकेन गछत्य् अद एकेन गछतीहैकेन नि षेवते ॥
prathamena pramāreṇa tredhā viṣvaṅ vi gachati ।
ada ekena gachaty ada ekena gachatīhaikena ni ṣevate ॥
11.8.34
अप्सु स्तीमासु वृद्धासु शरीरम् अन्तरा हितम् ।
तस्मिं छवो ऽध्य् अन्तरा तस्माच् छवो ऽध्य् उच्यते ॥
apsu stīmāsu vṛddhāsu śarīram antarā hitam ।
tasmiṃ chavo 'dhy antarā tasmāc chavo 'dhy ucyate ॥
Sūkta 9
Atharvaveda 11.9 · 26 mantras
11.9.1
ये बाहवो या इषवो धन्वनां वीर्याणि च ।
असीन् परशून् आयुधं चित्ताकूतं च यद् धृदि ।
सर्वं तद् अर्बुदे त्वम् अमित्रेभ्यो दृशे कुरूदारांश् च प्र दर्शय ॥
ye bāhavo yā iṣavo dhanvanāṃ vīryāṇi ca ।
asīn paraśūn āyudhaṃ cittākūtaṃ ca yad dhṛdi ।
sarvaṃ tad arbude tvam amitrebhyo dṛśe kurūdārāṃś ca pra darśaya ॥
All fighting forces, arrows, bows, valorous marksmen and their exploits, swords, axes and deadly missiles, thoughts and plans in the mind, all these, O commander of the forces, mobilise, and display the thunderbolt explosives so that the enemies may see and feel demoralised.
11.9.2
उत् तिष्ठत सं नह्यध्वं मित्रा देवजना यूयम् ।
संदृष्टा गुप्ता वः सन्तु या नो मित्राण्य् अर्बुदे ॥
ut tiṣṭhata saṃ nahyadhvaṃ mitrā devajanā yūyam ।
saṃdṛṣṭā guptā vaḥ santu yā no mitrāṇy arbude ॥
Rise, take up arms, all you friends and forces of the noble order. O Commander, O friends of ours, let some of you be seen in prominence, and let others, in reserve, be unseen.
11.9.3
उत् तिष्ठतम् आ रभेताम् आदानसंदानाभ्याम् ।
अमित्राणां सेना अभि धत्तम् अर्बुदे ॥
ut tiṣṭhatam ā rabhetām ādānasaṃdānābhyām ।
amitrāṇāṃ senā abhi dhattam arbude ॥
O Arbudi, O Nyarbudi, officer in command and supreme commander, rise and take on the enemy forces, hold them up and force them to surrender. Take them into captivity.
11.9.4
अर्बुदिर् नाम यो देव ईशानश् च न्यर्बुदिः ।
याभ्याम् अन्तरिक्षम् आवृतम् इयं च पृथिवी मही ।
ताभ्याम् इन्द्रमेदिभ्याम् अहं जितम् अन्व् एमि सेनया ॥
arbudir nāma yo deva īśānaś ca nyarbudiḥ ।
yābhyām antarikṣam āvṛtam iyaṃ ca pṛthivī mahī ।
tābhyām indramedibhyām ahaṃ jitam anv emi senayā ॥
Brilliant Arbudi, noble Commander, and the Commander-in-Chief, Nyarbudi who rules the forces, by whom the sky is covered with the air-force and this earth is covered with the ground forces, with these friends of Indra, the ruler, I enter the conquered territory with the army.
11.9.5
उत् तिष्ठ त्वं देवजनार्बुदे सेनया सह ।
भञ्जन्न् अमित्राणां सेनां भोगेभिः परि वारय ॥
ut tiṣṭha tvaṃ devajanārbude senayā saha ।
bhañjann amitrāṇāṃ senāṃ bhogebhiḥ pari vāraya ॥
Noble and brilliant Commander, Arbudi, rise with the army routing the force of the enemies and bind them into captivity as a snake binds the victim with its coils surrounding it.
11.9.6
सप्त जातान् न्यर्बुद उदाराणां समीक्षयन् ।
तेभिष् ट्वम् आज्ये हुते सर्वैर् उत् तिष्ठ सेनया ॥
sapta jātān nyarbuda udārāṇāṃ samīkṣayan ।
tebhiṣ ṭvam ājye hute sarvair ut tiṣṭha senayā ॥
O Nyarbudi, examine the seven newly developed explosive thunder arms, and when the ghrta has been offered into the fire, rise with them and march with the army.
11.9.7
प्रतिघ्नानाश्रुमुखी कृधुकर्णी च क्रोशतु ।
विकेशी पुरुषे हते रदिते अर्बुदे तव ॥
pratighnānāśrumukhī kṛdhukarṇī ca krośatu ।
vikeśī puruṣe hate radite arbude tava ॥
O Commander, when her man is rent and killed by your attack, the widow, beating her breast, her face covered with flowing tears, ears void of rings, her hair dishevelled, would wail over the death of her husband.
11.9.8
संकर्षन्ती करूकरं मनसा पुत्रम् इछन्ती ।
पतिं भ्रातरम् आत् स्वान् रदिते अर्बुदे तव ॥
saṃkarṣantī karūkaraṃ manasā putram ichantī ।
patiṃ bhrātaram āt svān radite arbude tava ॥
O Commander, after they were rent and killed by your attack, the widows, drawing together and wringing their hands together, would wish at heart that their sons, husbands, brothers and others of their people were alive.
11.9.9
अलिक्लवा जाष्कमदा गृध्राः श्येनाः पतत्रिणः ।
ध्वाङ्क्षाः शकुनयस् तृप्यन्त्व् अमित्रेषु समीक्षयन् रदिते अर्बुदे तव ॥
aliklavā jāṣkamadā gṛdhrāḥ śyenāḥ patatriṇaḥ ।
dhvāṅkṣāḥ śakunayas tṛpyantv amitreṣu samīkṣayan radite arbude tava ॥
O Commander, after the enemy were rent and destroyed by your attack, voracious carnivores, vultures, falcons, ravens, crows, kites and other birds would hover and feast and rejoice on your enemies, showing well what you have done.
11.9.10
अथो सर्वं श्वापदं मक्षिका तृप्यतु क्रिमिः ।
पौरुषेये ऽधि कुणपे रदिते अर्बुदे तव ॥
atho sarvaṃ śvāpadaṃ makṣikā tṛpyatu krimiḥ ।
pauruṣeye 'dhi kuṇape radite arbude tava ॥
O Commander, wild beasts with buzzing flies and creeping worms, would gorge upon the dead bodies of men rent and fallen under your attack.
11.9.11
आ गृह्णीतं सं बृहतं प्राणापानान् न्यर्बुदे ।
निवाशा घोषाः सं यन्त्व् अमित्रेषु समीक्षयन् रदिते अर्बुदे तव ॥
ā gṛhṇītaṃ saṃ bṛhataṃ prāṇāpānān nyarbude ।
nivāśā ghoṣāḥ saṃ yantv amitreṣu samīkṣayan radite arbude tava ॥
O Commander, O Supreme Commander, hold and freeze the breath of the enemies, root out their morale under the force of your attack, and let wailing cries of loss and woe go round in their ranks as you watch the confusion.
11.9.12
उद् वेपय सं विजन्तां भियामित्रान्त् सं सृज ।
उरुग्राहैर् बाह्वङ्कैर् विध्यामित्रान् न्यर्बुदे ॥
ud vepaya saṃ vijantāṃ bhiyāmitrānt saṃ sṛja ।
urugrāhair bāhvaṅkair vidhyāmitrān nyarbude ॥
O Supreme Commander, shake the enemies, dislodge them from their position, strike them with terror, paralyse their movement, freeze their arms with overwhelming force, and fix them under the force of your attack.
11.9.13
मुह्यन्त्व् एषां बाहवश् चित्ताकूतं च यद् धृदि ।
मैषाम् उच् छेषि किं चन रदिते अर्बुदे तव ॥
muhyantv eṣāṃ bāhavaś cittākūtaṃ ca yad dhṛdi ।
maiṣām uc cheṣi kiṃ cana radite arbude tava ॥
O Supreme Commander, let their arms be paralysed, let their mind and morale at heart be Stupefied, spare none and nothing of them, O Commander, under the force of your attack.
11.9.14
प्रतिघ्नानाः सं धावन्तूरः पटौराव् आघ्नानाः ।
अघारिणीर् विकेश्यो रुदत्यः पुरुषे हते रदिते अर्बुदे तव ॥
pratighnānāḥ saṃ dhāvantūraḥ paṭaurāv āghnānāḥ ।
aghāriṇīr vikeśyo rudatyaḥ puruṣe hate radite arbude tava ॥
O Commander, let the widows of the enemies, their hair dishevalled, unanointed, run around together, weeping and wailing, beating their breast and thighs, when their men are rent and killed under the force of your attack.
11.9.15
श्वन्वतीर् अप्सरसो रूपका उतार्बुदे ।
अन्तःपात्रे रेरिहतीं रिशां दुर्णिहितैषिणीम् ।
सर्वास् ता अर्बुदे त्वम् अमित्रेभ्यो दृशे कुरूदारांश् च प्र दर्शय ॥
śvanvatīr apsaraso rūpakā utārbude ।
antaḥpātre rerihatīṃ riśāṃ durṇihitaiṣiṇīm ।
sarvās tā arbude tvam amitrebhyo dṛśe kurūdārāṃś ca pra darśaya ॥
O Commander, prepare sensitive detective forces of smart and dynamic informants of various forms and hues collecting highly secret, violent and damaging information in secret code and rendering it in to the ruler, all these to reveal and expose the enemies. Show your explosive power and still express your best intentions for peace and good will.
11.9.16
खडूरे ऽधिचङ्क्रमां खर्विकां खर्ववासिनीम् ।
य उदारा अन्तर्हिता गन्धर्वाप्सरसश् च ये ।
सर्पा इतरजना रक्षांसि ॥
khaḍūre 'dhicaṅkramāṃ kharvikāṃ kharvavāsinīm ।
ya udārā antarhitā gandharvāpsarasaś ca ye ।
sarpā itarajanā rakṣāṃsi ॥
Display the airforce, proud and bold, which shatters the proud and arrogant, armaments that are explosive, those that are yet unexposed, rulers of the earth on your side, forces on the move, Sarpas, other forces, and the Rakshas, absolute destroyers, and yet show your noble and generous intentions.
11.9.17
चतुर्दंष्ट्रां छ्यावदतः कुम्भमुष्कां असृङ्मुखान् ।
स्वभ्यसा ये चोद्भ्यसाः ॥
caturdaṃṣṭrāṃ chyāvadataḥ kumbhamuṣkāṃ asṛṅmukhān ।
svabhyasā ye codbhyasāḥ ॥
Display the four-pronged, steel tipped, deadly weapons, and virile, irresistible, fearsome warriors of veteran high standing.
11.9.18
उद् वेपय त्वम् अर्बुदे ऽमित्राणाम् अमूः सिचः ।
जयंश् च जिष्णुश् चामित्रां जयताम् इन्द्रमेदिनौ ॥
ud vepaya tvam arbude 'mitrāṇām amūḥ sicaḥ ।
jayaṃś ca jiṣṇuś cāmitrāṃ jayatām indramedinau ॥
O Commander, shake up with terror those allied forces of the enemies. O Nyarbudi, Supreme Commander, eager for victory and victorious, friends and allies of Indra, the ruler, defeat and rout the enemy forces.
11.9.19
प्रब्लीनो मृदितः शयां हतो ऽमित्रो न्यर्बुदे ।
अग्निजिह्वा धूमशिखा जयन्तीर् यन्तु सेनया ॥
prablīno mṛditaḥ śayāṃ hato 'mitro nyarbude ।
agnijihvā dhūmaśikhā jayantīr yantu senayā ॥
Fallen, crushed, dead, let the enemy lie and sleep, O Nyarbudi, Supreme Commander, and let the flames of fire and columns of smoke with the army, victorious, move forward.
11.9.20
तयार्बुदे प्रणुत्तानाम् इन्द्रो हन्तु वरंवरम् ।
अमित्राणां शचीपतिर् मामीषां मोचि कश् चन ॥
tayārbude praṇuttānām indro hantu varaṃvaram ।
amitrāṇāṃ śacīpatir māmīṣāṃ moci kaś cana ॥
O Commander, with that army, let Indra, all powerful ruler, pick up one by one and eliminate the prominent leaders and members of the enemies now thrust back. Let none of them be spared.
11.9.21
उत् कसन्तु हृदयान्य् ऊर्ध्वः प्राण उद् ईषतु ।
शौष्कास्यम् अनु वर्तताम् अमित्रान् मोत मित्रिणः ॥
ut kasantu hṛdayāny ūrdhvaḥ prāṇa ud īṣatu ।
śauṣkāsyam anu vartatām amitrān mota mitriṇaḥ ॥
Let their hearts break up and their breath go up and out. Let the mouths of the unfriendly be dry and parched, but not so of the friends.
11.9.22
ये च धीरा ये चाधीराः पराञ्चो बधिराश् च ये ।
तमसा ये च तूपरा अथो बस्ताभिवासिनः ।
सर्वांस् तां अर्बुदे त्वम् अमित्रेभ्यो दृशे कुरूदारांश् च प्र दर्शय ॥
ye ca dhīrā ye cādhīrāḥ parāñco badhirāś ca ye ।
tamasā ye ca tūparā atho bastābhivāsinaḥ ।
sarvāṃs tāṃ arbude tvam amitrebhyo dṛśe kurūdārāṃś ca pra darśaya ॥
O Commander, let those that are patient and wise and those that are impatient and unwise, those that withdraw and those who were deaf and would not listen to anyone, those who are stupefied with darkness and those that are dressed in goat-skin: Let all those, O Arbudi, fall in so that the enemy may see them. And show them your own generosity too.
11.9.23
अर्बुदिश् च त्रिषन्धिश् चामित्रान् नो वि विध्यताम् ।
यथैषाम् इन्द्र वृत्रहन् हनाम शचीपते ऽमित्राणां सहस्रशः ॥
arbudiś ca triṣandhiś cāmitrān no vi vidhyatām ।
yathaiṣām indra vṛtrahan hanāma śacīpate 'mitrāṇāṃ sahasraśaḥ ॥
Let the Commander and Trishandhi, tripartite peace commission, settle and fix these enemies of ours so that, O Indra, destroyer of darkness, ruler and lord of all power of action, we may eliminate the enemies by the hundreds and uproot enmity from humanity.
11.9.24
वनस्पतीन् वानस्पत्यान् ओषधीर् उत वीरुधः ।
गन्धर्वाप्सरसः सर्पान् देवान् पुण्यजनान् पितॄन् ।
सर्वांस् तां अर्बुदे त्वम् अमित्रेभ्यो दृशे कुरूदारांश् च प्र दर्शय ॥
vanaspatīn vānaspatyān oṣadhīr uta vīrudhaḥ ।
gandharvāpsarasaḥ sarpān devān puṇyajanān pitṝn ।
sarvāṃs tāṃ arbude tvam amitrebhyo dṛśe kurūdārāṃś ca pra darśaya ॥
O Arbudi, herbs and trees, products of herbs and trees, medicinal plants and creepers, keepers and guardians of earth and the environment, powers of the skies and flowing waters, Sarpas, surreptitious ones, devas, people of divine nature, noble people of charitable mind, parental powers of the nation, all these, O Commander, you show for the former enemies. Show your explosive powers too and extend your generosity and reasonableness too.
11.9.25
ईशां वो मरुतो देव आदित्यो ब्रह्मणस्पतिः ।
ईशां व इन्द्रश् चाग्निश् च धाता मित्रः प्रजापतिः ।
ईशां व ऋषयश् चक्रुर् अमित्रेषु समीक्षयन् रदिते अर्बुदे तव ॥
īśāṃ vo maruto deva ādityo brahmaṇaspatiḥ ।
īśāṃ va indraś cāgniś ca dhātā mitraḥ prajāpatiḥ ।
īśāṃ va ṛṣayaś cakrur amitreṣu samīkṣayan radite arbude tava ॥
O Commander, Arbudi, enemies and enmity having been eliminated under your command, and O people of the land and earth, let Maruts, winds and powers vibrant as the winds, rule over you. Let self refulgent sun, Aditya, Brahmanaspati, lord of the universe and and master and promoter of Brahma, universal Word and voice, rule over you. Let Indra, lord omnipotent, and mighty ruler, Agni, universal light of life, fire of yajna, and enlightened leader, Dhata, universal law of sustenance and the powers of law and order, Mitra, world friendship and universal love, and Prajapati, Lord Divine and father of his children of creation, and the protector, ruler and controller of the people and their children rule over you. Let the Rshis, visionary sages of truth and enlightenment rule over you, all with love, justice, light and power of truth and law for peace, prosperity and happiness.
11.9.26
तेषां सर्वेषाम् ईशाना उत् तिष्ठत सं नह्यध्वम् ।
मित्रा देवजना यूयम् इमं संग्रामं संजित्य यथालोकं वि तिष्ठध्वम् ॥
teṣāṃ sarveṣām īśānā ut tiṣṭhata saṃ nahyadhvam ।
mitrā devajanā yūyam imaṃ saṃgrāmaṃ saṃjitya yathālokaṃ vi tiṣṭhadhvam ॥
Sūkta 10
Atharvaveda 11.10 · 27 mantras
11.10.1
उत् तिष्ठत सं नह्यध्वम् उदाराः केतुभिः सह ।
सर्पा इतरजना रक्षांस्य् अमित्रान् अनु धावत ॥
ut tiṣṭhata saṃ nahyadhvam udārāḥ ketubhiḥ saha ।
sarpā itarajanā rakṣāṃsy amitrān anu dhāvata ॥
O warriors of high order of chivalry, rise together in top gear with your banners, and O Sarpas, Rakshasas, and others, pursue the enemies and fall upon them.
11.10.2
ईशां वो वेद राज्यं त्रिषन्धे अरुणैः केतुभिः सह ।
ये अन्तरिक्षे ये दिवि पृथिव्यां ये च मानवाः ।
त्रिषन्धेस् ते चेतसि दुर्णामान उपासताम् ॥
īśāṃ vo veda rājyaṃ triṣandhe aruṇaiḥ ketubhiḥ saha ।
ye antarikṣe ye divi pṛthivyāṃ ye ca mānavāḥ ।
triṣandhes te cetasi durṇāmāna upāsatām ॥
I know your rule and order, O Trishandhi, along with your scarlet banners. Whatever forces there are in the middle region, in the region of light, and on the earth, whatever people, and whatever evil and notorious elements there be, O Trishandhi, let all these be in your mind and on record.
11.10.3
अयोमुखाः सूचीमुखा अथो विकङ्कतीमुखाः ।
क्रव्यादो वातरंहस आ सजन्त्व् अमित्रान् वज्रेण त्रिषन्धिना ॥
ayomukhāḥ sūcīmukhā atho vikaṅkatīmukhāḥ ।
kravyādo vātaraṃhasa ā sajantv amitrān vajreṇa triṣandhinā ॥
Let arrows, steel tipped, needle sharp, multipointed penetrative, hitting at the speed of storm and eating into the flesh, engage the enemies when fired by three-stage rocket of the order of a thunderbolt.
11.10.4
अन्तर् धेहि जातवेद आदित्य कुणपं बहु ।
त्रिषन्धेर् इयं सेना सुहितास्तु मे वशे ॥
antar dhehi jātaveda āditya kuṇapaṃ bahu ।
triṣandher iyaṃ senā suhitāstu me vaśe ॥
O Jataveda, expert of the science of fire, brilliant commander, let the many corpses of the enemies be interred, and let this army of Trishandhi, well ordered and organised, be within my cotrol.
11.10.5
उत् तिष्ठ त्वं देवजनार्बुदे सेनया सह ।
अयं बलिर् व आहुतस् त्रिषन्धेर् आहुतिः प्रिया ॥
ut tiṣṭha tvaṃ devajanārbude senayā saha ।
ayaṃ balir va āhutas triṣandher āhutiḥ priyā ॥
Arise you, brilliant and noble Commander, Arbudi, with your force. This tribute of appreciation, recognition and reward offered to you is Trishhandhi’s cherished contribution to you in consequence of your success.
11.10.6
शितिपदी सं द्यतु शरव्येयं चतुष्पदी ।
कृत्ये ऽमित्रेभ्यो भव त्रिषन्धेः सह सेनया ॥
śitipadī saṃ dyatu śaravyeyaṃ catuṣpadī ।
kṛtye 'mitrebhyo bhava triṣandheḥ saha senayā ॥
Let this four stage white and black mounted rocket to fire the missiles destroy the targets. O destroyer, alongwith the forces of Trisandhi, be monitored for the destruction of the enemies.
11.10.7
धूमाक्षी सं पततु कृधुकर्णी च क्रोशतु ।
त्रिषन्धेः सेनया जिते अरुणाः सन्तु केतवः ॥
dhūmākṣī saṃ patatu kṛdhukarṇī ca krośatu ।
triṣandheḥ senayā jite aruṇāḥ santu ketavaḥ ॥
Let the eye blinding smoke screen be fired and fall, let the deafening missile be fired and fall, and Trishandhi’s army being victorious, let the crimson flags be raised as a mark of victory.
11.10.8
अवायन्तां पक्षिणो ये वयांस्य् अन्तरिक्षे दिवि ये चरन्ति ।
श्वापदो मक्षिकाः सं रभन्ताम् आमादो गृध्राः कुणपे रदन्ताम् ॥
avāyantāṃ pakṣiṇo ye vayāṃsy antarikṣe divi ye caranti ।
śvāpado makṣikāḥ saṃ rabhantām āmādo gṛdhrāḥ kuṇape radantām ॥
Let the birds that fly in the sky and higher air towards the regions of light come back here. Let carnivores and flies devour the corpses. Let carrion eating vultures feast upon the carcasses.
11.10.9
याम् इन्द्रेण संधां समधत्था ब्रह्मणा च बृहस्पते ।
तयाहम् इन्द्रसंधया सर्वान् देवान् इह हुव इतो जयत मामुतः ॥
yām indreṇa saṃdhāṃ samadhatthā brahmaṇā ca bṛhaspate ।
tayāham indrasaṃdhayā sarvān devān iha huva ito jayata māmutaḥ ॥
O Brhaspati, lord of the universe and universal Word, the harmonious Dharmic synthesis which you have established with and between Indra and Brahma, that is, power, and vision of wisdom and knowledge, with that practical union and compromise in real life, I, Indra, the ruler, call upon all the devas, brilliant people and say : Win here and not any other-where.
11.10.10
बृहस्पतिर् आङ्गिरस ऋषयो ब्रह्मसंशिताः ।
असुरक्षयणं वधं त्रिषन्धिं दिव्य् आश्रयन् ॥
bṛhaspatir āṅgirasa ṛṣayo brahmasaṃśitāḥ ।
asurakṣayaṇaṃ vadhaṃ triṣandhiṃ divy āśrayan ॥
Brhaspati, ruler of the wide world, Angirasas, practitioners of Vedic science and technology, Rshis, visionary sages, all inspired by Brahma, Vedic vision, in the light of divinity, have taken sheltered recourse to the triple Dharmic unity of knowledge, action and prayer for the limitation and elimination of evil and demonic elements of life for the sake of victory here in life itself.
11.10.11
येनासौ गुप्त आदित्य उभाव् इन्द्रश् च तिष्ठतः ।
त्रिषन्धिं देवा अभजन्तौजसे च बलाय च ॥
yenāsau gupta āditya ubhāv indraś ca tiṣṭhataḥ ।
triṣandhiṃ devā abhajantaujase ca balāya ca ॥
That triple Dharmic harmony by which that Aditya, refulgent sun held in position, and Indra, cosmic energy, both are sustained, that very triple union and triple compromise in practical life, the devas, brilliant and victorious people, have lived and served with dedication for achieving the strength and splendour of life.
11.10.12
सर्वांल् लोकान्त् सम् अजयन् देवा आहुत्यानया ।
बृहस्पतिर् आङ्गिरसो वज्रं यम् असिञ्चतासुरक्षयणं वधम् ॥
sarvāṃl lokānt sam ajayan devā āhutyānayā ।
bṛhaspatir āṅgiraso vajraṃ yam asiñcatāsurakṣayaṇaṃ vadham ॥
All lokas, immortal lights, beauties and ecstasies of existence, devas, brilliant sagely people, have won with this offer of service and self-sacrifice in the state of triple harmony, the same unfailing thunderbolt of Dharmic action, destroyer of demonic evil, which Brhaspati and Angirasas lived and served with dedication.
11.10.13
बृहस्पतिर् आङ्गिरसो वज्रं यम् असिञ्चतासुरक्षयणं वधम् ।
तेनाहम् अमूं सेनां नि लिम्पामि बृहस्पते ऽमित्रान् हन्म्य् ओजसा ॥
bṛhaspatir āṅgiraso vajraṃ yam asiñcatāsurakṣayaṇaṃ vadham ।
tenāham amūṃ senāṃ ni limpāmi bṛhaspate 'mitrān hanmy ojasā ॥
That thunderbolt of triple harmony of Dharmic knowledge, action and prayer in dedication, destroyer of demonic evil, which Brhaspati and Angirasas wielded, served and promoted, the same triple armour, O Brhaspati, I wear, with the same thunderbolt I rout the force of unrighteousness, and with the same strength and splendour I destroy the enemies of life.
11.10.14
सर्वे देवा अत्यायन्ति ये अश्नन्ति वषट्कृतम् ।
इमां जुषध्वम् आहुतिम् इतो जयत मामुतः ॥
sarve devā atyāyanti ye aśnanti vaṣaṭkṛtam ।
imāṃ juṣadhvam āhutim ito jayata māmutaḥ ॥
All the divines come here to the triple centrehold of life and victory and receive the fruits of yajnic service performed with Vedic formula of Vashat. O Devas, enjoy this offer and win your self-fulfilment here, not there on the other side of loss and negativity.
11.10.15
सर्वे देवा अत्यायन्तु त्रिषन्धेर् आहुतिः प्रिया ।
संधां महतीं रक्षत ययाग्रे असुरा जिताः ॥
sarve devā atyāyantu triṣandher āhutiḥ priyā ।
saṃdhāṃ mahatīṃ rakṣata yayāgre asurā jitāḥ ॥
May all the devas, brilliant sagely seekers of life and victory, come to this triple centrehold of yajnic performance. Contribution to this yajna of personal and social fulfilment is dear to Trishandhi, lord of positivity, negativity and the higher complementarity of the two in life’s evolution. May they protect, preserve, and promote this great balance and harmony by which purely negative and destructive forces were defeated and the Devas won over the demons since the beginning of time.
11.10.16
वायुर् अमित्राणाम् इष्वग्राण्य् आञ्चतु ।
इन्द्र एषां बाहून् प्रति भनक्तु मा शकन् प्रतिधाम् इषुम् ।
आदित्य एषाम् अस्त्रं वि नाशयतु चन्द्रमा युताम् अगतस्य पन्थाम् ॥
vāyur amitrāṇām iṣvagrāṇy āñcatu ।
indra eṣāṃ bāhūn prati bhanaktu mā śakan pratidhām iṣum ।
āditya eṣām astraṃ vi nāśayatu candramā yutām agatasya panthām ॥
Let Vayu bend and break the tips of enemy arrows, let Indra break their arms one by one, so that they may not even fix the arrow on the bow, let Aditya destroy their missiles, and let Chandrama block the path of the enemy before their advance, yet keep it open to facilitate the two-way communications to follow as possible and desirable for peace. (This mantra reveals the tactics of war as well as of peace. Vayu is the preventive power that forestalls the enemy advance, Indra is the power to break down the enemy before the strike, Aditya is the brilliant blazing power that intercepts and destroys the enemy’s latest missiles, and Chandrama is the power that defends as well as promotes peace.)
11.10.17
यदि प्रेयुर् देवपुरा ब्रह्म वर्माणि चक्रिरे ।
तनूपानं परिपाणं कृण्वाना यद् उपोचिरे सर्वं तद् अरसं कृधि ॥
yadi preyur devapurā brahma varmāṇi cakrire ।
tanūpānaṃ paripāṇaṃ kṛṇvānā yad upocire sarvaṃ tad arasaṃ kṛdhi ॥
If they reach our holy peaceful cities, use our own knowledge, food or holy people or holy things for defence and offence, thus protecting their persons and enacting their all-round defence, turn all that effort to naught.
11.10.18
क्रव्यादानुवर्तयन् मृत्युना च पुरोहितम् ।
त्रिषन्धे प्रेहि सेनया जयामित्रान् प्र पद्यस्व ॥
kravyādānuvartayan mṛtyunā ca purohitam ।
triṣandhe prehi senayā jayāmitrān pra padyasva ॥
O Trishandhi, supreme commander of triple power of defence, offence and peace, pursuing the enemy with deadly force, facing their forces in front with death itself, march on forward with your army, conquer the unfriendly powers, and go on advancing.
11.10.19
त्रिषन्धे तमसा त्वम् अमित्रान् परि वारय ।
पृषदाज्यप्रणुत्तानां मामीषां मोचि कश् चन ॥
triṣandhe tamasā tvam amitrān pari vāraya ।
pṛṣadājyapraṇuttānāṃ māmīṣāṃ moci kaś cana ॥
O Trishandhi, you cover the enemies with smoke and darkness and, starved of food and water, devoid of their very life breath, forced back by fire and power, let none of them be spared.
11.10.20
शितिपदी सं पतत्व् अमित्राणाम् अमूः सिचः ।
मुह्यन्त्व् अद्यामूः सेना अमित्राणां न्यर्बुदे ॥
śitipadī saṃ patatv amitrāṇām amūḥ sicaḥ ।
muhyantv adyāmūḥ senā amitrāṇāṃ nyarbude ॥
O Commander, let your force, moving forward in light as well as in darkness on wheels of steel, fall upon the enemy’s supporting forces, let the enemy forces then be bewildered and stupefied.
11.10.21
मूढा अमित्रा न्यर्बुदे जह्य् एषां वरंवरम् ।
अनया जहि सेनया ॥
mūḍhā amitrā nyarbude jahy eṣāṃ varaṃvaram ।
anayā jahi senayā ॥
O Nyarbudi, Chief Commander, bewildered and stupefied as the enemy forces are, destroy them all, the chief ones all, destroy them with this force.
11.10.22
यश् च कवची यश् चाकवचो ऽमित्रो यश् चाज्मनि ।
ज्यापाशैः कवचपाशैर् अज्मनाभिहतः शयाम् ॥
yaś ca kavacī yaś cākavaco 'mitro yaś cājmani ।
jyāpāśaiḥ kavacapāśair ajmanābhihataḥ śayām ॥
Whoever the enemy with corslet or without corslet, whoever on the move on chariot, all must fall in battle, hit by bow and arrow, by the warrior on chariot, or by a soldier in corslet.
11.10.23
ये वर्मिणो ये ऽवर्माणो अमित्रा ये च वर्मिणः ।
सर्वांस् तां अर्बुदे हतां छ्वानो ऽदन्तु भूम्याम् ॥
ye varmiṇo ye 'varmāṇo amitrā ye ca varmiṇaḥ ।
sarvāṃs tāṃ arbude hatāṃ chvāno 'dantu bhūmyām ॥
Whoever the enemy in armour or without armour, or those who hold and provide the armour, let them fall and lie on the ground, O Commander, and the dogs would devour them when they are dead.
11.10.24
ये रथिनो ये अरथा असादा ये च सादिनः ।
सर्वान् अदन्तु तान् हतान् गृध्राः श्येनाः पतत्रिणः ॥
ye rathino ye arathā asādā ye ca sādinaḥ ।
sarvān adantu tān hatān gṛdhrāḥ śyenāḥ patatriṇaḥ ॥
Those on chariot, those not on chariot, those on horse, those not on horse, vultures, hawks and other birds must devour them all as they lie dead.
11.10.25
सहस्रकुणपा शेताम् आमित्री सेना समरे वधानाम् ।
विविद्धा ककजाकृता ॥
sahasrakuṇapā śetām āmitrī senā samare vadhānām ।
vividdhā kakajākṛtā ॥
Let the force of a thousand mutilated and dead in the battle of deadly arms, lie asleep, bound in the snares of death.
11.10.26
मर्माविधं रोरुवतं सुपर्णैर् अदन्तु दुश्चितं मृदितं शयानम् ।
य इमां प्रतीचीम् आहुतिम् अमित्रो नो युयुत्सति ॥
marmāvidhaṃ roruvataṃ suparṇair adantu duścitaṃ mṛditaṃ śayānam ।
ya imāṃ pratīcīm āhutim amitro no yuyutsati ॥
Birds of prey would feed upon the force of violence hit in the vitals, wailing, at heart afflicted, crushed, asleep in death, the force that wanted to fight this self-sacrificing army of ours ready to face the enemy.
11.10.27
यां देवा अनुतिष्ठन्ति यस्या नास्ति विराधनम् ।
तयेन्द्रो हन्तु वृत्रहा वज्रेण त्रिषन्धिना ॥
yāṃ devā anutiṣṭhanti yasyā nāsti virādhanam ।
tayendro hantu vṛtrahā vajreṇa triṣandhinā ॥
Divinities of nature and humanity stand by that self-sacrificing army, and there can be no failure of that army (which stands for the defence of peace). May Indra, the Ruler destroyer of evil and darkness, eliminate the enemies of humanity by that army, the triple thunderbolt of justice, punishment and love of peace, and the triple alliance of peace, freedom and cooperation.