4. चतुर्थोऽध्यायः
चतुर्थोऽध्यायः
Verse १
य एकोऽवर्णो बहुधा शक्तियोगाद्वर्णाननेकान्निहितार्थो दधाति।वि चैति चान्ते विश्वमादौ स देवः स नो बुद्ध्या शुभया संयुनक्तु॥
ya eko'varṇo bahudhā śaktiyogādvarṇānanekānnihitārtho dadhāti |vi caiti cānte viśvamādau sa devaḥ sa no buddhyā śubhayā saṁyunaktu ||
He who is one and without hue, but has ordained manifoldly many hues by the Yoga of his Force and holds within himself all objects, and in Him the universe dissolves in the end, that Godhead was in the beginning. May He yoke us with a good and bright understanding. IV-1: May that Divine Being, who, though Himself colourless, gives rise to various colours in different ways with the help of His own power, for His own inscrutable purpose, and who dissolves the whole world in Himself in the end - may He endow us with good thoughts!
'वह' जो एकमेव अद्वितीय एवं रूप-वर्ण-विहीन है, वह अपने शक्तियोग से अनेक वर्ण, अनेक रूप धारण करने का निश्चय कर लेता है तथा स्वयं में अनेक पदार्थों को धारण कर लेता है, और अन्त में यह विश्व 'उसी' में विलीन हो जाता है, आदिकाल में केवल वही 'देव' विद्यमान था। 'वह' हमें शुभ एवं तेजस्वी बुद्धि से युक्त करे।
Verse २
तदेवाग्निस्तदादित्यस्तद्वायुस्तदु चन्द्रमाः।तदेव शुक्रं तद्ब्रह्म तदापस्तत्प्रजापतिः॥
tadevāgnistadādityastadvāyustadu candramāḥ |tadeva śukraṁ tadbrahma tadāpastatprajāpatiḥ ||
That alone is the fire and That the sun and That the wind and That too the moon; That is the Luminous, That the Brahman, That the waters, That the Father and Lord of creatures. IV-2: That Itself is the fire, That is the sun, That is the air, That is the moon, That is also the starry firmament, That is the Brahman, That is the waters, That is Prajapati.
'वही' है अग्नि तथा 'वही' आदित्य है, 'वही' वायु है तथा 'वही' चन्द्रमा है; 'वही' 'प्रकाशमान' (शुक्र) है, 'वही' 'ब्रह्म' है, 'वही' जल है, तथा 'वही' प्रजाओं का 'पिता', प्रजापति है।
Verse ३
त्वं स्त्री त्वं पुमानसि त्वं कुमार उत वा कुमारी।त्वं जीर्णो दण्डेन वञ्चसि त्वं जातो भवसि विश्वतोमुखः॥
tvaṁ strī tvaṁ pumānasi tvaṁ kumāra uta vā kumārī |tvaṁ jīrṇo daṇḍena vañcasi tvaṁ jāto bhavasi viśvatomukhaḥ ||
Thou art the woman and Thou the man; Thou art a boy and again a young virgin; Thou art yonder worn and aged man that walkest bent with thy staff. Lo, Thou becomest born and the world is full of thy faces. IV-3: Thou art the woman, Thou art the man, Thou art the youth and the maiden too. Thou art the old man who totters along, leaning on the staff. Thou art born with faces turned in all directions.
'तुम' ही स्त्री हो तथा 'तुम' ही पुरुष हो; 'तुम' ही कुमार हो एवं 'तुम' ही पुनः कुमारी कन्या हो; 'तुम' ही तो जरा-जीर्ण वृद्ध पुरुष हो जो अपने दण्ड के सहारे झुककर चलता है। अहो, 'तुम' ही तो जन्म लेते हो तथा सम्पूर्ण विश्व तुम्हारे ही नाना रूपों से परिपूर्ण है।
Verse ४
नीलः पतङ्गो हरितो लोहिताक्षस्तडिद्गर्भ ऋतवः समुद्राः।अनादिमत्त्वं विभुत्वेन वर्तसे यतो जातानि भुवनानि विश्वा॥
nīlaḥ pataṅgo harito lohitākṣastaḍidgarbha ṛtavaḥ samudrāḥ |anādimattvaṁ vibhutvena vartase yato jātāni bhuvanāni viśvā ||
Thou art the blue bird and the green and the scarlet -eyed, the womb of lightning and the seasons and the oceans. Thou art that which is without beginning and thou movest with thy pervasive extension whence all the worlds are born. IV-4: Thou art the dark blue butterfly, and the green parrot with red eyes. Thou art the thunder-cloud, the seasons and the oceans. Thou art without beginning, and beyond all time and space. Thou art He from whom all the worlds are born.
'तुम' ही नील-विहंग हो तथा हरित एवं लोहिताक्ष हो; तडित्-गर्भ हो तथा नाना ऋतुएँ एवं अनेक सागर हो। 'तुम' अनादि हो तथा 'तुम' विभुभाव से सर्वत्र विचरण करते हो जिससे सकल भुवनों का उद्भव हुआ है।
Verse ५
अजामेकां लोहितशुक्लकृष्णां बह्वीः प्रजाः सृजमानां सरूपाः।अजो ह्येको जुषमाणोऽनुशेते जहात्येनां भुक्तभोगामजोऽन्यः॥
ajāmekāṁ lohitaśuklakṛṣṇāṁ bahvīḥ prajāḥ sṛjamānāṁ sarūpāḥ |ajo hyeko juṣamāṇo'nuśete jahātyenāṁ bhuktabhogāmajo'nyaḥ ||
There is One, unborn, white and black and red, who is ever bringing forth many creatures with forms and her one unborn loves and cleaves to and lies with her; another unborn abandons, when all her enjoyments have been enjoyed. IV-5: There is a single Female of red, white and black colours, who is unoriginated, and who produces numerous off springs resembling herself. By her side lies one unborn Male out of attachment for her, while another Male, also unoriginated, forsakes her after having enjoyed her.
ऐसी 'एक' अजाता (अजन्मा) है जो श्वेत-कृष्ण एवं लोहितवर्णा है, जो निरन्तर अनेकरूपा प्रजाओं की सृष्टि करती जा रही है और उसका एक अजात (पुरुष) उसके साथ प्रेम में साहचर्य सुखभोग करता है; जब कि दूसरा अजात (पुरुष) उसके समस्त सुखों का भोग करके उसे त्याग देता है।
Verse ६
द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते।तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति॥
dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣaṁ pariṣasvajāte |tayoranyaḥ pippalaṁ svādvattyanaśnannanyo abhicākaśīti ||
Two winged birds cling about a common tree, comrades, yoke -fellows; and one eats the sweet fruit of the tree, the other eats not, but watches. IV-6: Two birds of beautiful plumage, who are inseparable friends, reside on the self-same tree. Of these, one eats the fruits of the tree with relish while the other looks on without eating
दो सुन्दर पंखों वाले पक्षी, जो साथ-साथ रहने वाले तथा परस्पर सखा हैं, समान वृक्ष पर ही आकर रहते हैं; उनमें से एक उस वृक्ष के स्वादिष्ट फलों को खाता है, दूसरा खाता नहीं है, केवल देखता है।
Verse ७
समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः।जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः॥
samāne vṛkṣe puruṣo nimagno'nīśayā śocati muhyamānaḥ |juṣṭaṁ yadā paśyatyanyamīśamasya mahimānamiti vītaśokaḥ ||
The Soul upon a common tree is absorbed and because he is not lord, grieves and is bewildered; but when he sees and cleaves to that other who is the Lord, he knows that all is His greatness and his sorrow passes away from him. IV-7: Sitting on the same tree the individual soul gets entangled and feels miserable, being deluded on account of his forgetting his divine nature. When he sees the other, the Lord of all, whom all devotees worship, and realizes that all greatness is His, then he is relieved of his misery.
समान वृक्ष पर एक 'पुरुष' (आस्वाद लेने में) निमग्न है और वह 'अनीश' (स्वयं का ईश नहीं) होने के कारण, मोहवशात् शोक करता है; किन्तु जब वह उस अन्य 'पुरुष' को देखता है तथा उससे सायुज्य स्थापित कर लेता है जो 'ईश' है, एवं वह इस समस्त जगत् में 'उसकी' महिमा को जान जाता है, तब वह शोकरहित हो जाता है।
Verse ८
ऋचो अक्षरे परमे व्योमन्यस्मिन्देवा अधि विश्वे निषेदुः।यस्तं न वेद किमृचा करिष्यति य इत्तद्विदुस्त इमे समासते॥
ṛco akṣare parame vyomanyasmindevā adhi viśve niṣeduḥ |yastaṁ na veda kimṛcā kariṣyati ya ittadvidusta ime samāsate ||
In the highest immutable Heaven where all the gods have taken up their session, there are the verses of the Rigveda, and he who knows Him not, what shall he do with the Rik? They who know That, lo, it is they who thus are seated. V-8: Of what avail are the Vedas to him who does not know that indestructible, highest Ethereal Being, in whom the gods and the Vedas reside? Only those who know That are satisfied.
परम अक्षर 'व्योम' में जहाँ समस्त देवों ने अपना आसन ग्रहण कर लिया है, वहीं हैं ऋग्वेद की ऋचाएँ, तथा जो 'उसे' नहीं जानता वह ऋचाओं से क्या कर लेगा? वे जो 'उसे' जानते हैं, वास्तव में वे ही इस प्रकार आसीन हैं।
Verse ९
छन्दांसि यज्ञाः क्रतवो व्रतानि भूतं भव्यं यच्च वेदा वदन्ति।अस्मान्मायी सृजते विश्वमेतत्तस्मिंश्चान्यो मायया सन्निरुद्धः॥
chandāṁsi yajñāḥ kratavo vratāni bhūtaṁ bhavyaṁ yacca vedā vadanti |asmānmāyī sṛjate viśvametattasmiṁścānyo māyayā sanniruddhaḥ ||
Rhythms and sacrifices and ritual and vows, what has been and what is to be and what the Vedas declare,-the Master of Maya brings forth from that all this that is and there is another whom within it his Maya holds imprisoned. V-9: The Lord of Maya projects the Vedas, sacrifices, spiritual practices, past and future, religious observances, all that the Vedas declare, and the whole world including ourselves. The other, again, is bound by Maya in this.
नाना छन्द, नाना यज्ञ, नानाविध धार्मिक कृत्य एवं व्रतादि, जो कुछ भी भूतकाल में हो चुका है तथा जो कुछ भविष्य में होने वाला है तथा वह सब जिसका उद्घाटन वेदों ने किया है, 'माया' के 'अधीश्वर' उससे इस समस्त विश्व की सृष्टि करते हैं, तथा एक अन्य है जिसे अपनी 'माया' से इसमें पूर्णतया आबद्ध रखते हैं।
Verse १०
मायां तु प्रकृतिं विद्यान्मायिनं च महेश्वरम्।तस्यावयवभूतैस्तु व्याप्तं सर्वमिदं जगत्॥
māyāṁ tu prakṛtiṁ vidyānmāyinaṁ ca maheśvaram |tasyāvayavabhūtaistu vyāptaṁ sarvamidaṁ jagat ||
Thou shalt know Maya to be Force of Nature and theMaster of Maya to be the great Lord; this whole universe is occupied by His becomings that are His members. IV-10: Know then that Nature is Maya, and that the great God is the Lord of Maya. The whole world is filled with beings who form His parts.
माया को प्रकृति की शक्ति जानो तथा माया के अधीश्वर को 'महेश्वर' समझो; 'उसी' (महेश्वर) के अवयव रूप सम्भूतियों से यह समस्त जगत् व्याप्त है।
Verse ११
यो योनिं योनिमधितिष्ठत्येको यस्मिन्निदं सं च वि चैति सर्वम्।तमीशानं वरदं देवमीड्यं निचाय्येमां शान्तिमत्यन्तमेति॥
yo yoniṁ yonimadhitiṣṭhatyeko yasminnidaṁ saṁ ca vi caiti sarvam |tamīśānaṁ varadaṁ devamīḍyaṁ nicāyyemāṁ śāntimatyantameti ||
He who being One enters every womb and in whom all this comes together and goes apart, the adorable Godhead who rules as lord and gives us our desirable boons, one having seen comes exceedingly unto this peace. IV-11: One attains infinite peace on realizing that self-effulgent Adorable Lord, the bestower of blessings, who, though one, presides over all the various aspects of Prajapati, and in whom this universe dissolves, and in whom it appears in manifold forms.
वह 'एकम्' (अद्वितीयम्) जो प्रत्येक योनि (गर्भ) में प्रवेश करता है तथा जिसमें यह समस्त जगत् संचित (एकत्रित) होता है तथा उसमें ही विघटित हो जाता है, उस अभीष्ट 'देव' का, जो हमारे ईश के रूप में है तथा हमें इष्ट वर प्रदान करने वाला है, उसका दर्शन करके मनुष्य आत्यन्तिक रूप से इस शान्ति को प्राप्त करता है।
Verse १२
यो देवानां प्रभवश्चोद्भवश्च विश्वाधिपो रुद्रो महर्षिः।हिरण्यगर्भं पश्यत जायमानं स नो बुद्ध्या शुभया संयुनक्तु॥
yo devānāṁ prabhavaścodbhavaśca viśvādhipo rudro maharṣiḥ |hiraṇyagarbhaṁ paśyata jāyamānaṁ sa no buddhyā śubhayā saṁyunaktu ||
He who is the coming to birth of the gods and the arising of their being, the master of the universe, the Violent One, the Great Seer and beheld Hiranyagarbha born,-may he yoke us with a bright and good understanding. IV-12: May He, who created the gods and supports them; who witnessed the birth of the cosmic soul; who confers bliss and wisdom on the devoted, destroying their sins and sorrows, and punishing all breaches of law - may He, the great seer and the lord of all, endow us with good thoughts!
वह जो देवो का प्रभव (जन्म) है तथा उनकी सत्ता का उद्भव है, जो विश्व का अधिपति है, 'रुद्र' है, 'महर्षि' -महान् द्रष्टा है, एवं जिसने जन्म ग्रहण करते हुए 'हिरण्यगर्भ' को देखा था,-वह हमें तेजस्वी तथा शुभ-बुद्धि से संयुक्त करे।
Verse १३
यो देवानामधिपो यस्मिँल्लोका अधिश्रिताः।य ईशे अस्य द्विपदश्चतुष्पदः कस्मै देवाय हविषा विधेम॥
yo devānāmadhipo yasmillokā adhiśritāḥ |ya īśe asya dvipadaścatuṣpadaḥ kasmai devāya haviṣā vidhema ||
He who is the master of the gods, in whom the worlds are lodged and who rules over this two -footed and four -footed, to what god should we offer the worship of our oblation? IV-13: Let us offer our worship with oblations to that blissful Divine Being who is the lord of the Devas, who governs the bipeds and the quadrupeds and in whom the worlds rest.
जो देवों का अधिपति है, जिसमें ये समस्त लोक आश्रित हैं, जो इन द्विपदों एवं चतुष्पदों पर शासन करता है, किस देव को हम अपनी हवि अर्पित करके पूजा करें?
Verse १४
सूक्ष्मातिसूक्ष्मं कलिलस्य मध्ये विश्वस्य स्रष्ठारमनेकरूपम्।विश्वस्यैकं परिवेष्टितारं ज्ञात्वा शिवं शान्तिमत्यन्तमेति॥
sūkṣmātisūkṣmaṁ kalilasya madhye viśvasya sraṣṭhāramanekarūpam |viśvasyaikaṁ pariveṣṭitāraṁ jñātvā śivaṁ śāntimatyantameti ||
Subtle beyond the subtle in the midst of the hurtling chaos, the creator of the universe who has many forms and being one encompasses all, knowing as the Benign, one comes exceedingly to the peace. IV-14: One attains infinite peace when one realizes that Blissful One who is subtler than the subtlest, who creates the world in the midst of chaos, who assumes various forms, and who is the only one that encompasses the universe.
इस महती अव्यवस्था (कलिल) के बीच जो सूक्ष्मातिसूक्ष्म (सत्य) है, विश्व का जो अनेकरूपधारी स्रष्टा है, तथा जो 'एक' होते हुए भी समस्त विश्व को परिवेष्टित किये हुए है, उसे 'शिव'–मंगलकारी जानकर मनुष्य आत्यन्तिक रूप से शान्ति को प्राप्त करता है।
Verse १५
स एव काले भुवनस्य गोप्ता विश्वाधिपः सर्वभूतेषु गूढः।यस्मिन्युक्ता ब्रह्मर्षयो देवताश्च तमेवं ज्ञात्वा मृत्युपाशांश्छिनत्ति॥
sa eva kāle bhuvanasya goptā viśvādhipaḥ sarvabhūteṣu gūḍhaḥ |yasminyuktā brahmarṣayo devatāśca tamevaṁ jñātvā mṛtyupāśāṁśchinatti ||
He in Time is the guardian of the world of existence and the master of the universe secret in all existences,-in whom have union of Yoga the holy sages and the gods; thus knowing him one cuts asunder the snares of Death. IV-15: He alone is the protector of the world at the proper time. He is the lord of the universe hidden in all creatures. In Him the divine sages and the gods merge themselves. Realizing Him thus, one cuts asunder the fetters of death.
'काल-गति' में 'वही' भुवनों का रक्षक है, 'वही' विश्व का अधिपति है जो समस्त चराचर में गुह्यरूप से निहित है,-ब्रह्मर्षियों एवं देवतों ने जिसमें 'योग' के द्वारा सायुज्य प्राप्त किया है; इस रूप में 'उसे' जानकर मनुष्य 'मृत्यु' के पाश को छिन्न-भिन्न कर देता है।
Verse १६
घृतात्परं मण्डमिवातिसूक्ष्मं ज्ञात्वा शिवं सर्वभूतेषु गूढम्।विश्वस्यैकं परिवेष्टितारं ज्ञात्वा देवं मुच्यते सर्वपाशैः॥
ghṛtātparaṁ maṇḍamivātisūkṣmaṁ jñātvā śivaṁ sarvabhūteṣu gūḍham |viśvasyaikaṁ pariveṣṭitāraṁ jñātvā devaṁ mucyate sarvapāśaiḥ ||
Knowing him who is exceedingly subtle like the cream above the clarified butter, the Benign secret in all existences, knowing the God who being one encompasses all, one is released from every bondage. IV-16: One is released from all fetters on realizing the Blissful One who encompasses the world, and who hides Himself in all beings in an extremely subtle form as the essence finer than ghee.
वह 'देव' जो धी के ऊपर आयी मलाई के समान अतिसूक्ष्म है, जो 'शिव' है तथा समस्त चराचर में गुह्यरूप से निहित है, जो 'एक' होते हुए भी समस्त विश्व को परिवेष्टित किये हुए है, उस 'देव' को इस रूप में जानकर मनुष्य समस्त बन्धनों से मुक्त हो जाता है।
Verse १७
एष देवो विश्वकर्मा महात्मा सदा जनानां हृदये सन्निविष्टः।हृदा मनीषा मनसाभिक्लृप्तो य एतद्विदुरमृतास्ते भवन्ति॥
eṣa devo viśvakarmā mahātmā sadā janānāṁ hṛdaye sanniviṣṭaḥ |hṛdā manīṣā manasābhiklṛpto ya etadviduramṛtāste bhavanti ||
This is the God, the mighty Soul, the Architect of all, seated for ever in the hearts of creatures and he is realised by the heart and the intellect and the mind; who know this, they become immortal. IV-17: This Divinity, who created the universe and who pervades everything, always dwells in the hearts of creatures, being finitized by emotions, intellect, will and imagination. Those who realize this become immortal.
यह 'देव' है, महान् आत्मा है, विश्वकर्मा समस्त जगत् का निर्माता है, सभी प्राणियों के हृदयों में सर्वदा आसीन है, हृदय, बुद्धि एवं मन के द्वारा उसको प्राप्त किया जाता है; जो ऐसा जानते हैं, वे अमर हो जाते हैं।
Verse १८
यदाऽतमस्तान्न दिवा न रात्रिर्न सन्न चासच्छिव एव केवलः।तदक्षरं तत्सवितुर्वरेण्यं प्रज्ञा च तस्मात्प्रसृता पुराणी॥
yadā'tamastānna divā na rātrirna sanna cāsacchiva eva kevalaḥ |tadakṣaraṁ tatsaviturvareṇyaṁ prajñā ca tasmātprasṛtā purāṇī ||
When there is no darkness, that is neither day nor night, nor being nor non -being, it is the absolute Benign alone; That is the immutable, that the supreme light of the Creating Sun and from it the Wisdom went forth that is of old. IV-18: When ignorance is dispelled, there is neither day nor night, neither being nor non-being. There is only that Auspicious One who is imperishable, and who is worthy of being adored by the creator. From Him has proceeded the ancient wisdom.
जब तम नहीं होता, वह न दिन है न रात्रि, न सत् है, न असत्, वह एकमेव परम मंगलकारी 'शिव' है,'वह'अक्षर है, 'सर्जनशील सूर्य' का वह परम प्रकाश है और उसी से वह प्राचीन 'प्रज्ञा' प्रसृत हुई है।
Verse १९
नैनमूर्ध्वं न तिर्यञ्चं न मध्ये न परिजग्रभत्।न तस्य प्रतिमा अस्ति यस्य नाम महद्यशः॥
nainamūrdhvaṁ na tiryañcaṁ na madhye na parijagrabhat |na tasya pratimā asti yasya nāma mahadyaśaḥ ||
Him one shall not seize as on high nor as one on a level plane nor in the middle; there is no image for him whose name is a mighty glory. IV-19: No one can grasp Him above, or across, or in the middle. There is none equal to Him whose name is great glory.
'उसको' न कोई ऊपर से पूर्णरूप से पकड़ सकता है, न समान धरातल पर (अगल-बगल से), न मध्य में; उसकी कोई छवि (प्रतिमा) नहीं बनायी जा सकती जिसका नाम है 'महान् यश'।
Verse २०
न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम्।हृदा हृदिस्थं मनसा य एन-मेवं विदुरमृतास्ते भवन्ति॥
na saṁdṛśe tiṣṭhati rūpamasya na cakṣuṣā paśyati kaścanainam |hṛdā hṛdisthaṁ manasā ya ena-mevaṁ viduramṛtāste bhavanti ||
The form of Him stands not within the vision and none beholdeth Him by the eye; but by the heart and the mind, for in the heart is His station; who thus know Him, they become immortal. IV-20: His form does not stand within the range of the senses. No one perceives Him with the eye. Those who know Him through the faculty of intuition as thus seated in their heart, become immortal.
'इसका' रूप दृष्टि के सम्मुख नहीं रहता तथा कोई भी 'इसे' चक्षुओं से देख नहीं सकता किन्तु हृदयस्थित 'इस' हृदय तथा मन से जो ऐसा जान लेते हैं, वे अमर हो जाते हैं।
Verse २१
अजात इत्येवं कश्चिद्भीरुः प्रपद्यते।रुद्र यत्ते दक्षिणं मुखं तेन मां पाहि नित्यम्॥
ajāta ityevaṁ kaścidbhīruḥ prapadyate |rudra yatte dakṣiṇaṁ mukhaṁ tena māṁ pāhi nityam ||
One here and there approaches him with awe thinking of him as the Unborn. O Violent One, that which is thy auspicious right -hand face, with that protect me ever. IV-21: Some, being afraid, approach Thee, thinking that Thou art the unborn. O Rudra, deign to protect me with that benevolent face of Thine.
कदाचित् कोई आश्चर्यभाव से भरकर इसे 'अजात' मानकर इसकी शरण में जाता है। हे रुद्र, आपका जो कल्याणकारी दक्षिणमुख है, उससे सर्वदा मेरी रक्षा करिये।
Verse २२
मा नस्तोके तनये मा न आयुषि मा नो गोषु मा न अश्वेषु रीरिषः।वीरान् मा नो रुद्र भामितो वधीर्हविष्मन्तः सदामित् त्वा हवामहे॥
mā nastoke tanaye mā na āyuṣi mā no goṣu mā na aśveṣu rīriṣaḥ |vīrān mā no rudra bhāmito vadhīrhaviṣmantaḥ sadāmit tvā havāmahe ||
Do no hurt to our son nor our grandson nor our life nor our cattle nor our horses. O Violent One, slay not in thy anger our heroes; ever to Thee with the oblation we call. V-22: Injure us not in respect of children, grand-children and life, nor in respect of cows and horses. Do not destroy our heroes in Thy anger, O Rudra. We invoke Thee always with offerings.
(हे रुद्र) न हमारे पुत्रों को, न हमारे पौत्रों को, न हमारे जीवनों को, न हमारी गौओं को, न ही हमारे अश्वों को नष्ट करिये। हे रुद्र, अपने क्रोध में हमारे वीरों का वध मत करिये; हम हवि अर्पित करते हुए सर्वदा ही आपका आवाहन करते हैं।