काण्ड 9

अथर्ववेद संहिता

Content Index

ऋचा / सूक्त

मधुविद्या। १-२४ अथर्वा। मधु, अश्विनौ। त्रिष्टुप्, २ त्रिष्टुब्गर्भा पङ्क्तिः, ३ परानुष्टुप्, ६ यवमध्या अतिशक्वरीगर्भा महाबृहती, ७ यवमध्या अतिजागतर्भा महाबृहती, ८ बृहतीगर्भा संस्तारपङ्क्तिः, ९ पराबृहती प्रस्तारपङ्क्तिः, १० परोष्णिक्पङ्क्तिः, ११-१३, १५-१६, १८-१९ अनुष्टुप्, १४ पुर उष्णिक्, १७ उपरिष्टाद्विराड् बृहती, २० भुरिग्विष्टारपङ्क्तिः, २१ एकावसाना द्विपदार्च्यनुष्टुप्, २२ त्रिपदा ब्राह्मी पुर उष्णिक्, २३ द्विपदा आर्ची पङ्क्तिः, २४ त्र्यवसाना षट् पदाष्टिः। दि॒वस्पृ॑थि॒व्या अ॒न्तरि॑क्षात् समु॒द्राद॒ग्नेर्वाता॑न्मधुक॒शा हि ज॒ज्ञे। तां चा॑यि॒त्वामृतं॒ वसा॑नां हृ॒द्भिः प्र॒जाः प्रति॑ नन्दन्ति॒ सर्वाः॑ ॥१॥ म॒हत् पयो॑ वि॒श्वरू॑पमस्याः समु॒द्रस्य॑ त्वो॒त रेत॑ आहुः । यत॒ ऐति॑ मधुक॒शा ररा॑णा॒ तत् प्रा॒णस्तद॒मृतं॒ निवि॑ष्टम्॥२॥ पश्य॑न्त्यस्याश्चरि॒तं पृ॑थि॒व्यां पृथ॒ङ् नरो॑ बहु॒धा मीमां॑समानाः । अ॒ग्नेर्वाता॑न्मधुक॒शा हि ज॒ज्ञे म॒रुता॑मु॒ग्रा न॒प्तिः ॥३॥ मा॒तादि॒त्यानां॑ दुहि॒ता वसू॑नां प्रा॒णः प्र॒जाना॑म॒मृत॑स्य॒ नाभिः॑ । हिर॑ण्यवर्णा मधुक॒शा घृ॒ताची॑ म॒हान् गर्भ॑श्चरति॒ मर्त्ये॑षु ॥४॥ मधोः॒ कशा॑मजनयन्त दे॒वास्तस्या॒ गर्भो॑ अभवद् वि॒श्वरू॑पः । तं जा॒तं तरु॑णं पिपर्ति मा॒ता स जा॒तो विश्वा॒ भुव॑ना॒ वि च॑ष्टे ॥५॥ कस्तं प्र वे॑द॒ क उ॒ तं चि॑केत॒ यो अ॑स्या हृ॒दः क॒लशः॑ सोम॒धानो॒ अक्षि॑तः । ब्र॒ह्मा सु॑मे॒धाः सो अ॑स्मिन् मदेत ॥६॥ स तौ प्र वे॑द॒ स उ॒ तौ चि॑केत॒ याव॑स्याः॒ स्तनौ॑ स॒हस्र॑धारा॒वक्षि॑तौ । ऊर्जं॑ दुहाते॒ अन॑पस्फुरन्तौ ॥७॥ हि॒ङ्करि॑क्रती बृह॒ती व॑यो॒धा उ॒च्चैर्घो॑षा॒भ्येति॒ या व्र॒तम्। त्रीन् घ॒र्मान॒भि वा॑वशा॒ना मिमा॑ति मा॒युं पय॑ते॒ पयो॑भिः ॥८॥ यामापी॑नामुप॒सीद॒न्त्यापः॑ शाक्व॒रा वृ॑ष॒भा ये स्व॒राजः॑ । ते व॑र्षन्ति॒ ते व॑र्षयन्ति त॒द्विदे॒ काम॒मूर्ज॒मापः॑ ॥९॥ स्त॒न॒यि॒त्नुस्ते॒ वाक् प्र॑जापते॒ वृषा॒ शुष्मं॑ क्षिपसि॒ भूम्या॒मधि॑ । अ॒ग्नेर्वाता॑न्मधुक॒शा हि ज॒ज्ञे म॒रुतामु॒ग्रा न॒प्तिः ॥१०॥ यथा॒ सोमः॑ प्रातःसव॒ने अ॒श्विनो॒र्भव॑ति प्रि॒यः । ए॒वा मे॑ अश्विना॒ वर्च॑ आ॒त्मनि॑ ध्रियताम्॥११॥ यथा॒ सोमो॑ द्वि॒तीये॒ सव॑न इन्द्रा॒ग्न्योर्भव॑ति प्रि॒यः । ए॒वा म॑ इन्द्राग्नी॒ वर्च॑ आ॒त्मनि॑ ध्रियताम्॥१२॥ यथा॒ सोम॑स्तृ॒तीये॒ सव॑न ऋभू॒णां भव॑ति प्रि॒यः । ए॒वा म॑ ऋभवो॒ वर्च॑ आ॒त्मनि॑ ध्रियताम्॥१३॥ मधु॑ जनिषीय॒ मधु॑ वंसिषीय । पय॑स्वानग्न॒ आग॑मं॒ तं मा॒ सं सृ॑ज॒ वर्च॑सा ॥१४॥ सं मा॑ग्ने॒ वर्च॑सा सृज॒ सं प्र॒जया॒ समायु॑षा । वि॒द्युर्मे॑ अ॒स्य दे॒वा इन्द्रो॑ विद्यात् स॒ह ऋषि॑भिः ॥१५॥ यथा॒ मधु॑ मधु॒कृतः॑ सं॒भर॑न्ति॒ मधा॒वधि॑ । ए॒वा मे॑ अश्विना॒ वर्च॑ आ॒त्मनि॑ ध्रियताम्॥१६॥ यथा॒ मक्षाः॑ इ॒दं मधु॑ न्य॒ञ्जन्ति॒ मधा॒वधि॑ । ए॒वा मे॑ अश्विना॒ वर्च॒स्तेजो॒ बल॒मोज॑श्च ध्रियताम्॥१७॥ यद् गि॒रिषु॒ पर्व॑तेषु॒ गोष्वश्वे॑षु॒ यन्मधु॑ । सुरा॑यां सि॒च्यमा॑नायां॒ यत् तत्र॒ मधु॒ तन्मयि॑ ॥१८॥ अश्वि॑ना सार॒घेण॑ मा॒ मधु॑नाङ्क्तं शुभस्पती । यथा॒ वर्च॑स्वतीं॒ वाच॑मा॒वदा॑नि॒ जनाँ॒ अनु॑ ॥१९॥ स्त॒न॒यि॒त्नुस्ते॒ वाक् प्र॑जापते॒ वृषा॒ शुष्मं॑ क्षिपसि॒ भूम्यां॑ दि॒वि। तां प॒शव॒ उप॑ जीवन्ति॒ सर्वे॒ तेनो॒ सेष॒मूर्जं॑ पिपर्ति ॥२०॥ पृ॒थि॒वी द॒ण्डो॒३न्तरि॑क्षं॒ गर्भो॒ द्यौः कशा॑ वि॒द्युत् प्र॑क॒शो हि॑र॒ण्ययो॑ बि॒न्दुः ॥२१॥ यो वै कशा॑याः स॒प्त मधू॑नि॒ वेद॒ मधु॑मान् भवति । ब्रा॒ह्म॒णश्च॒ राजा॑ च धे॒नुश्चा॑न॒ड्वांश्च॑ व्री॒हिश्च॒ यव॑श्च॒ मधु॑ सप्त॒मम्॥२२॥ मधु॑मान् भवति॒ मधु॑मदस्याहा॒र्यंऽ भवति । मधु॑मतो लो॒कान् ज॑यति॒ य ए॒वं वेद॑ ॥२३॥ यद् वी॒ध्रे स्त॒नय॑ति प्र॒जाप॑तिरे॒व तत् प्र॒जाभ्यः॑ प्रा॒दुर्भ॑वति । तस्मा॑त् प्राचीनोपवी॒तस्ति॑ष्ठे॒ प्रजा॑प॒तेऽनु॑ मा बुध्य॒स्वेति॑ । अन्वे॑नं प्र॒जा अनु॑ प्र॒जाप॑तिर्बुध्यते॒ य ए॒वं वेद॑ ॥२४॥

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The Asvins' Honey-whip was born from heaven and earth, from middle air, and ocean, and from fire and wind. All living creatures welcome it with joyful hearts, fraught with the store of Amrit it hath gathered up. They call thee earth's great strength in every form, they call thee too the ocean's genial seed. Whence comes the Honey-whip bestowing bounty, there Vital Spirit is, and Amrit treasured. In sundry spots, repeatedly reflecting, men view upon the earth: her course and action; For she, the first-born daughter of the Maruts, derives her origin from Wind and Agni. Daughter of Vasus, mother of Ādityas, centre of Amrit breath of living creatures. The Honey-whip, gold-coloured, dropping fatness, moves as a mighty embryo 'mid mortals. The deities begat the Whip of Honey: her embryo assumed all forms and fashions. The mother nourishes that tender infant which at its birth looks on all worlds and beings. Who understandeth well, who hath perceived it, her heart's un- injured Soma-holding beaker? Let the wise Brāhman priest therein be joyful. He understandeth them, he hath perceived them, her breasts that pour a thousand streams, uninjured. They unreluctantly yield strength and vigour. She who with voice upraised in constant clamour, mighty, life- giving, goes unto her function, Bellowing to the heated three libations, suckles with streams of milk, and still is lowing. On whom, well-fed, the Waters wait in worship, and steers and self-refulgent bulls attend her. For thee, for one like thee down pour the Waters, and cause desire and strength to rain upon thee. The thunder is thy voice, O Lord of Creatures: a Bull, thou castest on the earth thy vigour. The Honey-whip, the Manus' first-born daughter, derives her origin from Wind and Agni. As at the morning sacrifice the Asvins twain love Soma well, Even so may both the Asvins lay splendour and strength within my soul. As at the second sacrifice Indra and Agni love him well, Let the pair, Indra Agni, lay splendour and strength within my soul. As at third sacrifice Soma is the Ribhus' well-beloved one, Even so may they, the Ribhus, store splendour and strength within my soul. Fain would I bring forth sweetness, fain would make it mine. Bringing milk, Agni! have I come: splendour and strength bestow on me! Grant me, O Agni, splendid strength, and progeny, and length- ened life. May the Gods know me as I am, may Indra with the Rishis know. As honey-bees collect and add fresh honey to their honey store, Even so may both the Asvins lay splendour and strength within my soul. As over honey flies besmear this honey which the bees have made, So may both Asvins lay in me splendour and strength and power and might. May all the sweetness that is found in hills and mountains, steeds and kine, And wine that floweth from the cup,—may all that sweetness be in me. May both the Asvins, Lords of Light, balm me with honey of the bees, That I may speak among the folk words full of splendour and of strength. The thunder is thy voice, O Lord of Creatures: a Bull, thou castest strength on earth and heaven. To that all cattle look for their existence: with this she nourishes their force and vigour. The Whip itself is Heaven, Earth is the handle, the point of juncture is the Air's mid-region. The lash is lightning, and the tip is golden. Whoever knows the Whip's seven kinds of honey, becomes himself a man endowed with sweetness. Brāhman and King, the draught-ox and the milch-cow, barley and rice, and honey is the seventh. Sweet is the man, sweet are his goods and chattels: he who knows this conquers the worlds of sweetness. The thundering of Prajāpati in heaven is verily manifest to living creatures. Therefore I stand from right to left invested, and, O Prajāpati, I cry, regard me! The man who hath this knowledge is regarded by living beings and the Lord of Creatures.

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ऋचा / सूक्त

कामः १-२५ अथर्वा। कामः। त्रिष्टुप्, ५ अतिजगती, ७, १४-१५, १७-१८, २१-२२ जगती, ८ द्विपदा आर्षी पङ्क्तिः ११, २०, २३ भुरिक्, १२ अनुष्टुप्, १३ द्विपदार्ची अनुष्टुप्, १६ चतुष्पदा शक्वरीगर्भा परा जगती। स॒प॒त्न॒हन॑मृष॒भं घृ॒तेन॒ कामं॑ शिक्षामि ह॒विषाज्ये॑न । नी॒चैः स॒पत्ना॒न् मम॑ पादय॒ त्वम॒भिष्टु॑तो मह॒ता वी॒र्येऽण ॥१॥ यन्मे॒ मन॑सो॒ न प्रि॒यं चक्षु॑षो॒ यन्मे॒ बभ॑स्ति॒ नाभि॒नन्द॑ति । तद् दु॒ष्वप्न्यं॒ प्रति॑ मुञ्चामि स॒पत्ने॒ कामं॑ स्तु॒त्वोद॒हं भि॑देयम्॥२॥ दु॒ष्वप्न्यं॑ काम दुरि॒तं च॑ कामाप्र॒जस्ता॑मस्व॒गता॒मव॑र्तिम्। उ॒ग्र ईशा॑नः॒ प्रति॑ मुञ्च॒ तस्मि॒न् यो अ॒स्मभ्य॑मंहूर॒णा चिकि॑त्सात्॥३॥ नु॒दस्व॑ काम॒ प्र णु॑दस्व का॒माव॑र्तिं यन्तु॒ मम॒ ये स॒पत्नाः॑ । तेषां॑ नु॒त्ताना॑मध॒मा तमां॒स्यग्ने॒ वास्तू॑नि॒ निर्द॑ह॒ त्वम्॥४॥ सा ते॑ काम दुहि॒ता धे॒नुरु॑च्यते॒ यामा॒हुर्वाचं॑ क॒वयो॑ वि॒राज॑म्। तया॑ स॒पत्ना॑न् परि॑ वृङ्ग्धि॒ ये मम॒ पर्ये॑नान् प्रा॒णः प॒शवो॒ जीव॑नं वृणक्तु ॥५॥ काम॒स्येन्द्र॑स्य॒ वरु॑णस्य॒ राज्ञो॒ विष्णो॒र्बले॑न सवि॒तुः स॒वेन॑ । अ॒ग्नेर्हो॒त्रेण॒ प्र णु॑दे स॒पत्नां॑छ॒म्बीव॒ नाव॑मुद॒केषु॒ धीरः॑ ॥६॥ अध्य॑क्षो वा॒जी मम॑ काम॑ उ॒ग्रः कृ॒णोतु॒ मह्य॑मसप॒त्नमे॒व। विश्वे॑ दे॒वा मम॑ ना॒थं भ॑वन्तु॒ सर्वे॑ दे॒वा हव॒मा य॑न्तु म इ॒मम्॥७॥ इ॒दमाज्यं॑ घृ॒तव॑ज्जुषा॒णाः काम॑ज्येष्ठा इ॒ह मा॑दयध्वम्। कृ॒ण्वन्तो॒ मह्य॑मसप॒त्नमे॒व॥८॥ इ॒न्द्रा॒ग्नी का॑म स॒रथं॒ हि भू॒त्वा नी॒चैः स॒पत्ना॒न् मम॑ पादयाथः । तेषां॑ प॒न्नाना॑मध॒मा तमां॒स्यग्ने॒ वास्तू॑न्यनु॒निर्द॑ह॒ त्वम्॥९॥ ज॒हि त्वं का॑म॒ मम ये स॒पत्ना॑ अ॒न्धा तमां॒स्यव॑ पादयैनान्। निरि॑न्द्रिया अर॒साः स॑न्तु॒ सर्वे॒ मा ते॑ जी॑विषुः कत॒मच्च॒नाहः॑ ॥१०॥ अव॑धी॒त् कामो॒ मम॒ ये स॒पत्ना॑ उ॒रुं लो॒कम॑कर॒न्मह्य॑मेध॒तुम्। मह्यं॑ नमन्तां प्र॒दिश॒श्चत॑स्रो॒ मह्यं॒ षडु॒र्वीर्घृ॒तमा व॑हन्तु ॥११॥ तेऽध॒राञ्चः॒ प्र प्ल॑वन्तां छि॒न्ना नौरि॑व॒ बन्ध॑नात्। न साय॑कप्रणुत्तानां॒ पुन॑रस्ति नि॒वर्त॑नम्॥१२॥ अ॒ग्निर्यव॒ इन्द्रो॒ यवः॒ सोमो॒ यवः॑ । य॒व॒यावा॑नो दे॒वा या॑वयन्त्वेनम्॥१३॥ अस॑र्ववीरश्चरतु॒ प्रणु॑त्तो॒ द्वेष्यो॑ मि॒त्राणां॑ परिव॒र्ग्यः॑१ स्वाना॑म्। उ॒त पृ॑थि॒व्यामव॑ स्यन्ति वि॒द्युत॑ उ॒ग्रो वो॑ दे॒वः प्र मृ॑णत् स॒पत्ना॑न्॥१४॥ च्यु॒ता चे॒यं बृ॑ह॒त्यच्यु॑ता च वि॒द्युद् बि॑भर्ति स्तनयि॒त्नूंश्च॒ सर्वा॑न्। उ॒द्यन्ना॑दि॒त्यो द्रवि॑णेन॒ तेज॑सा नी॒चैः स॒पत्ना॑न् नुदतां मे॒ सह॑स्वान्॥१५॥ यत् ते काम॒ शर्म॑ त्रि॒वरू॑थमु॒द्भु ब्रह्म॒ वर्म॒ वित॑तमनतिव्या॒ध्यंऽ कृ॒तम्। तेन॑ स॒पत्ना॒न् परि॑ वृङ्ग्धि॒ ये मम॒ पर्ये॑नान् प्रा॒णः प॒शवो॒ जीव॑नं वृणक्तु ॥१६॥ येन॑ दे॒वा असु॑रा॒न् प्राणु॑दन्त॒ येनेन्द्रो॒ दस्यू॑नध॒मं तमो॑ नि॒नाय॑ । तेन॒ त्वं का॑म॒ मम॒ ये स॒पत्ना॒स्तान॒स्माल्लो॒कात् प्र णु॑दस्व दू॒रम्॥१७॥ यथा॑ दे॒वा असु॑रा॒न् प्राणु॑दन्त॒ यथेन्द्रो॒ दस्यू॑नध॒मं तमो॑ बबा॒धे। तथा॒ त्वं का॑म॒ मम॒ ये स॒पत्ना॒स्तान॒स्माल्लो॒कात् णु॑दस्व दू॒रम्॥१८॥ कामो॑ जज्ञे प्रथ॒मो नैनं॑ दे॒वा आ॑पुः पि॒तरो॒ न मर्त्याः॑ । तत॒स्त्वम॑सि॒ ज्याया॑न् वि॒श्वहा॑ म॒हांस्तस्मै॑ ते काम॒ नम॒ इत् कृ॑णोमि ॥१९॥ याव॑ती द्यावा॑पृथि॒वी व॑रि॒म्णा याव॒दापः॑ सिष्य॒दुर्याव॑द॒ग्निः । तत॒स्त्वम॑सि॒ ज्याया॑न् वि॒श्वहा॑ म॒हांस्तस्मै॑ ते काम॒ नम॒ इत् कृ॑णोमि ॥२०॥ याव॑ती॒र्दिशः॑ प्र॒दिशो॒ विषू॑ची॒र्याव॑ती॒राशा॑ अभि॒चक्ष॑णा दि॒वः । तत॒स्त्वम॑सि॒ ज्याया॑न् वि॒श्वहा॑ म॒हांस्तस्मै॑ ते काम॒ नम॒ इत् कृ॑णोमि ॥२१॥ याव॑ती॒र्भृङ्गा॑ ज॒त्वःऽ कु॒रूर॑वो॒ याव॑ती॒र्वघा॑ वृक्षस॒र्प्योऽ बभू॒वुः । तत॒स्त्वम॑सि॒ ज्याया॑न् वि॒श्वहा॑ म॒हांस्तस्मै॑ ते काम॒ नम॒ इत् कृ॑णोमि ॥२२॥ ज्याया॑न् निमिष॒तोऽसि॒ तिष्ठ॑तो॒ ज्याया॑न्त्समु॒द्राद॑सि काम मन्यो । तत॒स्त्वम॑सि॒ ज्याया॑न् वि॒श्वहा॑ म॒हांस्तस्मै॑ ते काम॒ नम॒ इत् कृ॑णोमि ॥२३॥ न वै वात॑श्च॒न काम॑माप्नोति॒ नाग्निः सूर्यो॒ नोत च॒न्द्रमाः॑ । तत॒स्त्वम॑सि॒ ज्याया॑न् वि॒श्वहा॑ म॒हांस्तस्मै॑ ते काम॒ नम॒ इत् कृ॑णोमि ॥२४॥ यास्ते॑ शि॒वास्त॒न्वःऽ काम भ॒द्रा याभिः॑ स॒त्यं भव॑ति॒ यद् वृ॑णी॒षे। ताभि॒ष्ट्वम॒स्माँ अ॑भि॒संवि॑शस्वा॒न्यत्र॑ पा॒पीरप॑ वेशया॒ धियः॑ ॥२५॥

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Kāma the Bull, slayer of foes, I worship with molten butter, sacrifice, oblation. Beneath my feet cast down mine adversaries with thy great manly power, when I have praised thee. That which is hateful to mine eye and spirit, that harasses and robs me of enjoyment, The evil dream I loose upon my foemen. May I rend him when I have lauded Kāma. Kāma, do thou, a mighty Lord and Ruler, let loose ill dream, misfortune, want of children, Homelessness, Kāma! utter destitution, upon the sinner who designs my ruin. Drive them away, drive them afar, O Kāma; indigence fall on those who are my foemen! When they have been cast down to deepest darkness, consume their dwellings with thy fire, O Agni. She, Kāma! she is called the Cow, thy daughter, she who is named Vāk and Virāj by sages. By her drive thou my foemen to a distance. May cattle, vital breath, and life forsake them. By Kāma's might, King Varuna's and Indra's, by Vishnu's strength, and Savitar's instigation, I chase my foes with sacrifice to Agni, as a deft steersman drives his boat through waters. May Kāma, mighty one, my potent warder, give me full free- dom from mine adversaries. May all the Deities be my protection, all Gods come nigh to this mine invocation. Accepting this oblation rich with fatness, be joyful here, ye Gods whose chief is Kāma, Giving me freedom from mine adversaries. Ye, Indra, Agni, Kāma! come together and cast mine adver- saries down beneath me. When they have sunk into the deepest darkness, O Agni, with thy fire consume their dwellings. Slay those who are mine enemies, O Kāma: headlong to depth of blinding darkness hurl them. Reft be they all of manly strength and vigour! Let them not have a single day's existence. Kāma hath slain those who were mine opponents, and given me ample room to grow and prosper. Let the four regions bow them down before me, and let the six expanses bring me fatness. Let them drift downward like a boat torn from the rope that held it fast. There is no turning back for those whom our keen arrows have repelled. Agni averts, Indra averts, and Soma: may the averting Gods avert this foeman. To be avoided by his friends, detested, repelled, with few men round him, let him wander. Yea, on the earth descend the lightning-flashes: may the strong God destroy your adversaries. This potent lightning nourishes things shaken, and things un- shaken yet, and all the thunders. May the Sun, rising with his wealth and splendour, drive in victorious might my foemen downward. Thy firm and triply-barred protection, Kāma! thy spell, made weapon-proof extended armour With that drive thou my foemen to a distance. May cattle, vital breath, and life forsake them. Far from the world wherein we live, O Kāma, drive thou my foemen with that selfsame weapon Wherewith the Gods repelled the fiends, and Indra cast down the Dasyus into deepest darkness. As Gods repelled the Asuras, and Indra down to the lowest darkness drove the demons, So, Kāma, from this world, to distant places, drive thou the men who are mine adversaries. First before all sprang Kāma into being. Gods, Fathers, mortal men have never matched him. Stronger than these art thou, and great for ever. Kāma, to thee, to thee I offer worship. Wide as the space which heaven and earth encompass, far as the flow of waters, far as Agni, Stronger than these art thou, and great for ever. Kāma, to thee, to thee I offer worship. Vast as the quarters of the sky and regions that lie between them spread in all directions, vast as celestial tracts and views of heaven, Stronger than these art thou, and great for ever. Kāma, to thee, to thee I offer worship. Many as are the bees, and bats, and reptiles, and female serpents of the trees, and beetles, Stronger art thou than these, and great for ever. Kāma, to thee, to thee I offer worship. Stronger art thou than aught that stands or twinkles, stronger art thou than ocean, Kāma! Manyu! Stronger than these art thou, and great for ever. Kāma, to thee, to thee I offer worship. Not even Vāta is the peer of Kāma, not Agni, Chandramas the Moon, nor Sūrya. Stronger than these art thou, and great for ever. Kāma, to thee, to thee I offer worship. Thy lovely and auspicious forms, O Kāma, whereby the thing thou wilt becometh real, With these come thou and make thy home among us, and make malignant thoughts inhabit elsewhere.

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ऋचा / सूक्त

शाला। १-३१ भृग्वङ्गिराः। शाला। अनुष्टुप्, ६ पथ्यापङ्क्तिः, ७ परोष्णिक्, १५ त्र्यवसाना पञ्चपदातिशक्वरी, १७ प्रस्तारपङ्क्तिः, २१ आस्तारपङ्क्तिः २५-३१ त्रिपदा प्राजापत्या बृहती, २६ साम्नी त्रिष्टुप्, २७-३० प्रतिष्ठानाम गायत्री, (२५-३१) एकावसाना त्रिपदा। उ॒प॒मितां॑ प्रति॒मिता॒मथो॑ परि॒मिता॑मु॒त। शाला॑या वि॒श्ववा॑राया न॒द्धानि॒ वि चृ॑तामसि ॥१॥ यत् ते॑ न॒द्धं वि॑श्ववारे॒ पाशो॑ ग्र॒न्थिश्च॒ यः कृ॒तः । बृह॒स्पति॑रिवा॒हं ब॒लं वा॒चा वि स्रं॑सयामि॒ तत्॥२॥ आ य॑याम॒ सं ब॑बर्ह ग्र॒न्थींश्च॑कार ते दृ॒ढान्। परूं॑षि वि॒द्वांछस्ते॒वेन्द्रे॑ण॒ वि चृ॑तामसि ॥३॥ वं॒शानां॑ ते॒ नह॑नानां प्राणा॒हस्य॒ तृण॑स्य च । प॒क्षाणां॑ विश्ववारे ते न॒द्धानि॒ वि चृ॑तामसि ॥४॥ सं॒दं॒शानां॑ पल॒दानां॒ परि॑ष्वञ्जल्यस्य च । इ॒दं मान॑स्य॒ पत्न्या॑ न॒द्धानि॒ वि चृ॑तामसि ॥५॥ यानि॑ ते॒ऽन्तः शि॒क्याऽन्याबे॒धू र॒ण्याऽय॒ कम्। प्र ते॒ तानि॑ चृतामसि शि॒वा मान॑स्य॒ पत्नि॑ न॒ उद्धि॑ता त॒न्वेऽ भव ॥६॥ ह॒वि॒र्धान॑मग्नि॒शालं॒ पत्नी॑नां॒ सद॑नं॒ सदः॑ । सदो॑ दे॒वाना॑मसि देवि शाले ॥७॥ अक्षु॑मोप॒शं वित॑तं सहस्रा॒क्षं वि॑षू॒वति॑ । अव॑नद्धम॒भिहि॑तं॒ ब्रह्म॑णा॒ वि चृ॑तामसि ॥८॥ यस्त्वा॑ शाले प्रतिगृ॒ह्णाति॒ येन॒ चासि॑ मि॒ता त्वम्। उ॒भौ मा॑नस्य पत्नि॒ तौ जीव॑तां ज॒रद॑ष्टी ॥९॥ अ॒मुत्रै॑न॒मा ग॑च्छताद् दृ॒ढा न॒द्धा परि॑ष्कृता । यस्या॑स्ते विचृ॒ताम॒स्यङ्ग॑मङ्गं॒ परु॑ष्परुः ॥१०॥ यस्त्वा॑ शाले निमि॒माय॑ संज॒भार॒ वन॒स्पती॑न्। प्र॒जायै॑ चक्रे त्वा शाले परमे॒ष्ठी प्र॒जाप॑तिः ॥११॥ नम॒स्तस्मै॒ नमो॑ दा॒त्रे शाला॑पतये च कृण्मः । नमो॒ऽग्नये॑ प्र॒चर॑ते॒ पुरु॑षाय च ते॒ नमः॑ ॥१२॥ गोभ्यो॒ अश्वे॑भ्यो॒ नमो॒ यच्छाला॑यां वि॒जाय॑ते । विजा॑वति॒ प्रजा॑वति॒ वि ते॒ पाशां॑श्चृतामसि ॥१३॥ अ॒ग्निम॒न्तश्छा॑दयसि॒ पुरु॑षान् प॒शुभिः॑ स॒ह। विजा॑वति॒ प्रजा॑वति॒ वि ते॒ पाशां॑श्चृतामसि ॥१४॥ अ॒न्त॒रा द्यां च॑ पृथि॒वीं च॒ यद् व्यच॒स्तेन॒ शालां॒ प्रति॑ गृह्णामि त इ॒माम्। यद॒न्तरि॑क्षं॒ रज॑सो वि॒मानं॒ तत् कृ॑ण्वे॒ऽहमु॒दरं॑ शेव॒धिभ्यः॑ । तेन॒ शालां॒ प्रति॑ गृह्णामि॒ तस्मै॑ ॥१५॥ ऊर्ज॑स्वती॒ पय॑स्वती पृथि॒व्यां निमि॑ता मि॒ता। वि॒श्वा॒न्नं बिभ्र॑ती शाले॒ मा हिं॑सीः प्रतिगृह्ण॒तः ॥१६॥ तृणै॒रावृ॑ता पल॒दान् वसा॑ना॒ रात्री॑व॒ शाला॒ जग॑तो नि॒वेश॑नी । मि॒ता पृ॑थि॒व्यां ति॑ष्ठसि ह॒स्तिनी॑व प॒द्वती॑ ॥१७॥ इट॑स्य ते॒ वि चृ॑ता॒म्यपि॑नद्धमपोर्णु॒वन्। वरु॑णेन॒ समु॑ब्जितां मि॒त्रः प्रा॒तर्व्युऽब्जतु ॥१८॥ ब्रह्म॑णा॒ शालां॒ निमि॑तां क॒विभि॒र्निमि॑तां मि॒ताम्। इ॒न्द्रा॒ग्नी र॑क्षतां॒ शाला॑म॒मृतौ॑ सो॒म्यं सदः॑ ॥१९॥ कु॒लायेऽधि॑ कु॒लायं॒ कोशे॒ कोशः॒ समु॑ब्जितः । तत्र॒ मर्तो॒ वि जा॑यते॒ यस्मा॒द् विश्वं॑ प्र॒जाय॑ते ॥२०॥ या द्विप॑क्षा॒ चतु॑ष्पक्षा॒ षट् प॑क्षा॒ या नि॑मी॒यते॑ । अ॒ष्टाप॑क्षां॒ दश॑पक्षां॒ शालां॒ मान॑स्य॒ पत्नी॑म॒ग्निर्गर्भ॑ इ॒वा श॑ये ॥२१॥ प्र॒तीचीं॑ त्वा प्रती॒चीनः॒ शाले॒ प्रैम्यहिं॑सतीम्। अ॒ग्निर्ह्य॑१न्तराप॑श्च॒र्तस्य॑ प्रथ॒मा द्वाः ॥२२॥ इ॒मा आपः॒ प्र भ॑राम्यय॒क्ष्मा य॑क्ष्म॒नाश॑नीः । गृ॒हानुप॒ प्र सी॑दाम्य॒मृते॑न स॒हाग्निना॑ ॥२३॥ मा नः॒ पाशं॒ प्रति॑ मुचो गु॒रुर्भा॒रो ल॒घुर्भ॑व । व॒धूमि॑व त्वा शाले यत्र॒कामं॑ भरामसि ॥२४॥ प्राच्या॑ दि॒शः शाला॑या॒ नमो॑ महि॒म्ने स्वाहा॑ दे॒वेभ्यः॑ स्वा॒ह्येऽभ्यः ॥२५॥ दक्षि॑णाया दि॒शः शाला॑या॒ नमो॑ महि॒म्ने स्वाहा॑ दे॒वेभ्यः॑ स्वा॒ह्येऽभ्यः ॥२६॥ प्र॒तीच्या॑ दि॒शः शाला॑या॒ नमो॑ महि॒म्ने स्वाहा॑ दे॒वेभ्यः॑ स्वा॒ह्येऽभ्यः ॥२७॥ उदी॑च्या दि॒शः शाला॑या॒ नमो॑ महि॒म्ने स्वाहा॑ दे॒वेभ्यः॑ स्वा॒ह्येऽभ्यः ॥२८॥ ध्रु॒वाया॑ दि॒शः शाला॑या॒ नमो॑ महि॒म्ने स्वाहा॑ दे॒वेभ्यः॑ स्वा॒ह्येऽभ्यः ॥२९॥ ऊ॒र्ध्वाया॑ दि॒शः शाला॑या॒ नमो॑ महि॒म्ने स्वाहा॑ दे॒वेभ्यः॑ स्वा॒ह्येऽभ्यः ॥३०॥ दि॒शोदि॑शः॒ शाला॑या॒ नमो॑ महि॒म्ने स्वाहा॑ दे॒वेभ्यः॑ स्वा॒ह्येऽभ्यः ॥३१॥

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We loose the ties and fastenings of the house that holds all precious things, The bands of pillars and of stays, the ties of beams that form the roof. All-wealthy House! each knot and band, each cord that is attached to thee I with my spell untie, as erst Brihaspati disclosed the cave. He drew them close, he pressed them fast, he made thy knotted. bands secure: With Indra's help we loose them as a skilful Slaughterer severs joints. We loose the bands of thy bamboos, of bolts, of fastening, of thatch, We loose the ties of thy side-posts, O House that holdest all we prize. We loosen here the ties and bands of straw in bundles, and of clamps, Of all that compasses and binds the Lady Genius of the Home. We loose the loops which men have bound within thee, loops to tie and hold. Be gracious, when erected, to our bodies, Lady of the Home. Store-house of Soma, Agni's hall, the ladies' bower, the resi- dence, The seat of Gods art thou, O Goddess House. We with our incantation loose the net that hath a thousand. eyes. The diadem, securely tied and laid upon the central beam. The man who takes thee as his own, and he who was thy builder,. House! Both these, O Lady of the Home, shall live to long-extended' years. There let her come to meet this man. Firm, strongly fastened,. and prepared Art thou whose several limbs and joints we part and loosen one by one. He who collected timber for the work and built thee up, O House, Made thee for coming progeny, Prajāpati, the Lord Supreme. Homage to him! We worship too the giver and the Mansion's lord: Homage to Agni! to the man who serves at holy rites for thee. Homage to kine and steeds! to all that shall be born within the house We loose the bonds that fasten thee, mother of multitudes to come! Agni thou shelterest within, and people with domestic beasts. We loose the bonds that fasten thee, mother of multitudes to come! All space that lies between the earth and heaven, therewith I take this house for thy possession, And all that measures out the air's mid-region I make a hollow to contain thy treasures. Therewith I take the house for his possession. Rich in prosperity, rich in milk, founded and built upon the earth, Injure not thy receivers, House who holdest food of every sort!' Grass-covered, clad with straw, the house, like Night, gives rest to man and beast. Thou standest, built upon the earth, like a she-elephant, borne on feet. I loosen and remove from thee thy covering formed by mats of reed. What Varuna hath firmly closed Mitra shall ope at early morn. May Indra, Agni, deathless Gods, protect the house where Soma dwells, House that was founded with the prayer, built and erected by the wise. Nest upon nest hath been imposed, compartment on compart- ment laid: There man shall propagate his kind, and there shall everything born. Within the house constructed with two side-posts, or with four, or six. Built with eight side-posts, or with ten, lies Agni like a babe unborn. Turned to thee, House! I come to thee, innocent, turned to welcome me: For Fire and Water are within, the first chief door of sacrifice. Water that kills Consumption, free from all Consumption, here I bring. With Agni, the immortal one, I enter and possess the house. Lay thou no cord or noose on us: a weighty burthen, still be light! Withersoever be our will, O House, we bear thee like a bride. Now from the east side of the house to the Great Power be homage paid! Hail to the Gods whose due is Hail! Now from the south side of the house, etc. Now from the west side of the house, etc. Now from the north side of the house, etc. So from the mansion's every side to the Great Power be homage paid! Hail to the Gods whose due is Hail!

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ऋचा / सूक्त

ऋषभः १-२४ ब्रह्मा। ऋषभः। त्रिष्टुप्, ८ भुरिक्, ६, १०, २४ जगती, ११-१७, १९-२०, २३ अनुष्टुप्, १८ उपरिष्टाद्बृहती, २१ आस्तारपङ्क्तिः। सा॒ह॒स्रस्त्वे॒ष ऋ॑ष॒भः पय॑स्वा॒न् विश्वा॑ रू॒पाणि॑ व॒क्षणा॑सु॒ बिभ्र॑त्। भ॒द्रं दा॒त्रे यज॑मानाय॒ शीक्ष॑न् बार्हस्प॒त्य उ॒स्रिय॒स्तन्तु॒माता॑न्॥१॥ अ॒पां यो अग्ने॑ प्रति॒मा ब॒भूव॑ प्र॒भूः सर्व॑स्मै पृथि॒वीव॑ दे॒वी। पि॒ता व॒त्सानां॒ पति॑र॒घ्न्यानां॑ साह॒स्रे पोषे॒ अपि॑ नः कृणोतु ॥२॥ पुमा॑न॒न्तर्वा॒न्त्स्थवि॑रः॒ पय॑स्वा॒न् वसोः॒ कब॑न्धमृष॒भो बि॑भर्ति । तमिन्द्रा॑य प॒थिभि॑र्देव॒यानै॑र्हु॒तम॒ग्निर्व॑हतु जा॒तवे॑दाः ॥३॥ पि॒ता व॒त्सानां॒ पति॑र॒घ्न्याना॒मथो॑ पि॒ता म॑ह॒तां गर्ग॑राणाम्। व॒त्सो ज॒रायु॑ प्रति॒धुक् पी॒यूष॑ आ॒मिक्षा॑ घृ॒तं तद् व॑स्य॒ रेतः॑ ॥४॥ दे॒वानां॑ भा॒ग उ॑पना॒ह ए॒षो॒३पां रस॒ ओष॑धीनां घृ॒तस्य॑ । सोम॑स्य भ॒क्षम॑वृणीत श॒क्रो बृ॒हन्नद्रि॑रभव॒द् यच्छरी॑रम्॥५॥ सोमे॑न पू॒र्णं क॒लशं॑ बिभर्षि॒ त्वष्टा॑ रु॒पाणां॑ जनि॒ता प॑शू॒नाम्। शि॒वास्ते॑ सन्तु प्रज॒न्वऽ इ॒ह या इ॒मा न्य॑स्मभ्यं॑ स्वधिते यच्छ॒ या अ॒मूः ॥६॥ आज्यं बिभर्ति घृ॒तम॑स्य॒ रेतः॑ साह॒स्रः पोष॒स्तमु॑ य॒ज्ञमा॑हुः । इन्द्र॑स्य रू॒पमृ॑ष॒भो वसा॑नः॒ सो अ॒स्मान् दे॑वाः शि॒व ऐतु॑ द॒त्तः ॥७॥ इन्द्र॒स्यौजो॒ वरु॑णस्य बा॒हू अ॒श्विनो॒रंसौ॑ म॒रुता॑मि॒यं क॒कुत्। बृह॒स्पतिं॒ संभृ॑तमे॒तमा॑हु॒र्ये धीरा॑सः क॒वयो॒ ये म॑नी॒षिणः॑ ॥८॥ दैवी॒र्विशः॒ पय॑स्वा॒ना त॑नोषि॒ त्वामिन्द्रं॒ त्वां सर॑स्वन्तमाहुः । स॒हस्रं॒ स एक॑मुखा ददाति॒ यो ब्रा॑ह्म॒ण ऋ॑ष॒भमा॑जु॒होति॑ ॥९॥ बृह॒स्पतिः॑ सवि॒ता ते॒ वयो॑ दधौ॒ त्वष्टु॑र्वा॒योः पर्या॒त्मा त॒ आभृ॑तः । अ॒न्तरि॑क्षे॒ मन॑सा त्वा जुहोमि ब॒र्हिष्टे॒ द्यावा॑पृथि॒वी उ॒भे स्ता॑म्॥१०॥ य इन्द्र॑ इव दे॒वेषु॒ गोष्वेति॑ वि॒वाव॑दत्। तस्य॑ ऋष॒भस्याङ्गा॑नि ब्र॒ह्मा सं स्तौ॑तु भ॒द्रया॑ ॥११॥ पा॒र्श्वे आ॑स्ता॒मनु॑मत्या॒ भग॑स्यास्तामनू॒वृजौ॑ । अ॒ष्ठी॒वन्ता॑वब्रवीन्मि॒त्रो ममै॒तौ केव॑ला॒विति॑ ॥१२॥ भ॒सदा॑सीदादि॒त्यानां॒ श्रोणी॑ आस्तां॒ बृह॒स्पतेः॑ । पुच्छं॒ वात॑स्य दे॒वस्य॒ तेन॑ धूनो॒त्योष॑धीः ॥१३॥ गुदा॑ आसन्त्सिनीवा॒ल्याः सू॒र्याया॒स्त्वच॑मब्रुवन्। उ॒त्था॒तुर॑ब्रुवन् प॒द ऋ॑ष॒भं यदक॑ल्पयन्॥१४॥ क्रो॒ड आ॑सीज्जामिशं॒सस्य॒ सोम॑स्य क॒लशो॑ धृ॒तः । दे॒वाः सं॒गत्य॒ यत् सर्व॑ ऋष॒भं व्यक॑ल्पयन्॥१५॥ ते कुष्ठि॑काः स॒रमा॑यै कू॒र्मेभ्यो॑ अदधुः श॒फान्। ऊब॑ध्यमस्य की॒टेभ्यः॑ श्वव॒र्तेभ्यो॑ अधारयन्॥१६॥ शृङ्गा॑भ्यां॒ रक्ष॑ ऋष॒त्यव॑र्तिं हन्ति॒ चक्षु॑षा । शृ॒णोति॑ भ॒द्रं कर्णा॑भ्यां॒ गवां॒ यः पति॑र॒घ्न्यः ॥१७॥ श॒त॒याजं॒ स य॑जते॒ नैनं॑ दुन्वन्त्य॒ग्नयः॑ । जिन्व॑न्ति॒ विश्वे॒ तं दे॒वा यो ब्रा॑ह्म॒ण ऋ॑ष॒भमा॑जु॒होति॑ ॥१८॥ ब्रा॒ह्म॒णेभ्य॑ ऋष॒भं द॒त्त्वा वरी॑यः कृणुते॒ मनः॑ । पुष्टिं॒ सो अ॒घ्न्यानां॒ स्वे गो॒ष्ठेऽव॑ पश्यते ॥१९॥ गावः॑ सन्तु प्र॒जाः स॒न्त्वथो॑ अस्तु तनूब॒लम्। तत् सर्व॒मनु॑ मन्यन्तां दे॒वा ऋ॑षभदा॒यिने॑ ॥२०॥ अ॒यं पिपा॑न॒ इन्द्र॒ इद् र॒यिं द॑धातु चेत॒नीम्। अ॒यं धे॒नुं सु॒दुघां॒ नित्य॑वत्सां॒ वशं॑ दुहां विप॒श्चितं॑ प॒रो दि॒वः ॥२१॥ पि॒शङ्ग॑रूपो नभ॒सो व॑यो॒धा ऐ॒न्द्रः शुष्मो॑ वि॒श्वरू॑पो न॒ आग॑न्। आयु॑र॒स्मभ्यं॒ दध॑त् प्र॒जां च॑ रा॒यश्च॒ पोषै॑र॒भि नः॑ सचताम्॥२२॥ उपे॒होप॑पर्चना॒स्मिन् गो॒ष्ठ उप॑ पृञ्च नः । उप॑ ऋष॒भस्य॒ यद् रेत॒ उपे॑न्द्र॒ तव॑ वी॒र्यऽम्॥२३॥ ए॒तं वो॒ युवा॑नं॒ प्रति॑ दध्मो॒ अत्र॒ तेन॒ क्रीड॑न्तीश्चरत॒ वशाँ॒ अनु॑ । मा नो॑ हासिष्ट ज॒नुषा॑ सुभागा रा॒यश्च॒ पोषै॑र॒भि नः॑ सचध्वम्॥२४॥

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The Bull, fierce, thousandfold, filled full of vigour, bearing within his flanks all forms and natures, Brihaspati's Steer, hath stretched the thread, bestowing bliss on the worshipper, the liberal giver. He who at first became the Waters' model, a match for everyone, like Earth the Goddess; The husband of the cows, the young calves' father, may be secure us thousandfold abundance. Masculine, prégnant, stedfast. full of vigour, the Bull sustains a trunk of goodly treasure. May Agni Jātavedas bear him offered, on pathways traversed by the Gods, to Indra. The husband of the cows, the young calves' father, father is he of mighty water-eddies. Calf, after-birth, new milk drawn hot, and biestings, curds, butter, that is his best genial humour. He is the Gods' allotted share and bundle, essence of waters, and of plants, and butter. Sakra elected him, the draught of Soma. What was his body was a lofty mountain. 6. A beaker filled with Soma juice thou bearest. framer of forms, begetter of the cattle. Kindly to us be these thy wombs here present, and stay for us, O Axe, those that are yonder. He bears oblation, and his seed is butter. Thousand-fold plenty; sacrifice they call him. May he, the Bull, wearing the shape of Indra, come unto us, O Gods, bestowed, with blessing. Both arms of Varuna, and Indra's vigour, the Maruts' hump is he, the Asvins' shoulders. They who are sages, bards endowed with wisdom, call him Brihaspati compact and heightened. Thou, vigorous, reachest to the tribes of heaven. Thee they call Indra, thee they call Sarasvān. Turned to one aim, that Brāhman gives a thousand who offers up the Bull as his oblation. Brihaspati, Savitar gave thee vital vigour: thy breath was brought from Tvashtar and from Vāyu. In thought I offer thee in air's mid-region. Thy sacrificial grass be Earth and Heaven! Let the priest joyfully extol the limbs and members of the Bull Who moved and roared among the kine as Indra moves among the Gods. The sides must be Anumati's, and both rib-pieces Bhaga's share, Of the knee-bones hath Mitra said, Both these are mine, and only mine. The Ādityas claim the hinder parts, the loins must be Brihas- pati's. Vāta, the God, receives the tail: he stirs the plants and herbs therewith, To Sūryā they assigned the skin, to Sinivāli inward parts. The Slaughterer hath the feet, they said, when they distributed the Bull. They made a jest of kindred's curse: a jar of Soma juice was set, What time the deities, convened, assigned the Bull's divided parts. They gave the hooves to tortoises, to Saramā scraps of the feet: His undigested food they gave to worms and things that creep and crawl. That Bull, the husband of the kine, pierces the demons with his horns, Banishes famine with his eye, and hears good tidings with his ears. With hundred sacrifices he worships: the fires consume him not: All Gods promote the Braman who offers the Bull in sacrifice. He who hath given away the Bull to Brāhmans frees and cheers his soul. In his own cattle-pen he sees the growth and increase of his cows. Let there be cattle, let there be bodily strength and progeny: All this may the Gods kindly grant to him who gives away the Bull. Indra here verily hath rejoiced: let him bestow conspicuous wealth. May he draw forth at will from yonder side of heaven a deft cow, good to milk, whose calf is never wanting. With close connexion mingle with the cows in this our cattle- pen: Mingle, the Bull's prolific flow, and, Indra! thine heroic strength! Here we restore this Bull, your youthful leader: sporting with him, go, wander at your pleasure. Ne'er, wealthy ones! may he be reft of offspring; and do ye favour us with growth of riches.

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ऋचा / सूक्त

पञ्चौदनो अजः। १-३८ भृगुः। पञ्चौदनोऽजः, मन्त्रोक्ताः। त्रिष्टुप्, ३ चतुष्पदा पुरोतिशक्वरी जगती, ४, १० जगती, १४, १७, २७-३० अनुष्टुप् ( ३० ककुम्मती), १६ त्रिपदानुष्टुप्, १८, ३७ त्रिपदा विराड् गायत्री, २३ पुर उष्णिक्, २४ पञ्चपदानुष्टुबुष्णिग्गर्भोपरिष्टाद्विराड् जगती, २०-२२, २६ पञ्चपदानुष्टुबुष्णिग्गर्भोपरिष्टाद्बार्हता भुरिक्, ३१ सप्तपदाष्टिः, ३२-३५ दशपदा प्रकृतिः, ३६ दशपदाऽऽकृतिः, ३८ एकावसाना द्विपदा साम्नी त्रिष्टुप्। आ न॑यै॒तमा र॑भस्व सु॒कृतां॑ लो॒कमपि॑ गच्छतु प्रजा॒नन्। ती॒र्त्वा तमां॑सि बहु॒धा म॒हान्त्य॒जो नाक॒मा क्र॑मतां तृ॒तीय॑म्॥१॥ इन्द्रा॑य भा॒गं परि॑ त्वा नयाम्य॒स्मिन् य॒ज्ञे यज॑मानाय सू॒रिम्। ये नो॑ द्वि॒षन्त्यनु तान् र॑भ॒स्वाना॑गसो॒ यज॑मानस्य वी॒राः ॥२॥ प्र प॒दोऽव॑ नेनिग्धि॒ दुश्च॑रितं॒ यच्च॒चार॑ शु॒द्धैः श॒फैरा क्र॑मतां प्रजा॒नन्। ती॒र्त्वा तमां॑सि बहु॒धा वि॒पश्य॑न्न॒जो नाक॒मा क्र॑मतां तृ॒तीय॑म्॥३॥ अनु॑च्छ्य श्या॒मेन॒ त्वच॑मे॒तां वि॑शस्तर्यथाप॒र्व॑१सिना॒ माभि मं॑स्थाः । माभि द्रु॑हः परु॒शः क॑ल्पयैनं तृ॒तीये॒ नाके॒ अधि॒ वि श्र॑यैनम्॥४॥ ऋ॒चा कु॒म्भीमध्य॒ग्नौ श्र॑या॒म्या सि॑ञ्चोद॒कमव॑ धेह्येनम्। प॒र्याध॑त्ता॒ग्निना॑ शमितारः शृ॒तो ग॑च्छतु सु॒कृतां॒ यत्र॑ लो॒कः ॥५॥ उत् क्रा॒मातः॒ परि॒ चेदत॑प्तस्त॒प्ताच्च॒रोरधि॒ नाकं॑ तृ॒तीय॑म्। अ॒ग्नेर॒ग्निरधि॒ सं ब॑भूविथ॒ ज्योति॑ष्मन्तम॒भि लो॒कं ज॑यै॒तम्॥६॥ अ॒जो अ॒ग्निर॒जमु॒ ज्योति॑राहुर॒जं जीव॑ता ब्र॒ह्मणे॒ देय॑माहुः । अ॒जस्तमां॒स्यप॑ हन्ति दू॒रम॒स्मिंल्लो॒के श्र॒द्दधा॑नेन द॒त्तः ॥७॥ पञ्चौ॑दनः पञ्च॒धा वि क्र॑मतामाक्रं॒स्यमा॑न॒स्त्रीणि॒ ज्योतीं॑षि । ई॒जा॒नानां॑ सु॒कृतां॒ प्रेहि॒ मध्यं॑ तृ॒तीये॒ नाके॒ अधि॒ वि श्र॑यस्व ॥८॥ अजा रो॑ह सु॒कृतां॒ यत्र॑ लो॒कः श॑र॒भो न च॒त्तोऽति॑ दु॒र्गान्ये॑षः । पञ्चौ॑दनो ब्र॒ह्मणे॑ दी॒यमा॑नः॒ स दा॒तारं॒ तृप्त्या॑ तर्पयाति ॥९॥ अ॒जस्त्रि॑ना॒के त्रि॑दि॒वे त्रि॑पृ॒ष्ठे नाक॑स्य पृ॒ष्ठे द॑दि॒वांसं॑ दधाति । पञ्चौ॑दनो ब्र॒ह्मणे॑ दी॒यमा॑नो वि॒श्वरू॑पा धे॒नुः का॑म॒दुघा॒स्येका॑ ॥१०॥ ए॒तद् वो॒ ज्योतिः॑ पितरस्तृ॒तीयं॒ पञ्चौ॑दनं ब्र॒ह्मणे॒ऽजं द॑दाति । अ॒जस्तमां॒स्यप॑ हन्ति दू॒रम॒स्मिंल्लो॒के श्र॒द्दधा॑नेन द॒त्तः ॥११॥ ई॒जा॒नानां॑ सु॒कृतां॑ लो॒कमीप्स॒न् पञ्चौ॑दनं ब्र॒ह्मणे॒ऽजं द॑दाति । स व्याऽप्तिम॒भि लो॒कं ज॑यै॒तं शि॒वो॒३ऽस्मभ्यं॒ प्रति॑गृहीतो अस्तु ॥१२॥ अ॒जो ह्य॑१ग्नेरज॑निष्ट॒ शोका॒द् विप्रो॒ विप्र॑स्य॒ सह॑सो विप॒श्चित्। इ॒ष्टं पू॒र्तम॒भिपू॑र्तं॒ वष॑ट्कृतं॒ तद् दे॒वा ऋ॑तु॒शः क॑ल्पयन्तु ॥१३॥ अ॒मो॒तं वासो॑ दद्या॒द्धिर॑ण्य॒मपि॒ दक्षि॑णाम्। तथा॑ लो॒कान्त्समा॑प्नोति॒ ये दि॒व्या ये च॒ पार्थि॑वाः ॥१४॥ ए॒तास्त्वा॒जोप॑ यन्तु॒ धाराः॑ सो॒म्या दे॒वीर्घृ॒तपृ॑ष्ठा मधु॒श्चुतः॑ । स्त॒भा॒न पृ॑थि॒वीमु॒त द्यां नाक॑स्य पृ॒ष्ठेऽधि॑ स॒प्तर॑श्मौ ॥१५॥ अ॒जो॒३स्यज॑ स्वर्गोऽसि॒ त्वया॑ लो॒कमङ्गि॑रसः॒ प्राजा॑नन्। तं लो॒कं पुण्यं॒ प्र ज्ञे॑षम्॥१६॥ येना॑ स॒हस्रं॒ वह॑सि॒ येना॑ग्ने सर्ववेद॒सम्। तेने॒मं य॒ज्ञं नो॑ वह॒ स्वऽर्दे॒वेषु॒ गन्त॑वे ॥१७॥ अ॒जः प॒क्वः स्व॒र्गे लो॒के द॑धाति॒ पञ्चौ॑दनो॒ निरृ॑तिं॒ बाध॑मानः । तेन॑ लो॒कान्त्सूर्य॑वतो जयेम ॥१८॥ यं ब्रा॑ह्म॒णे नि॑द॒धे यं च॑ वि॒क्षु या वि॒प्रुष॑ ओद॒नाना॑म॒जस्य॑ । सर्वं॒ तद॑ग्ने सुकृ॒तस्य॑ लो॒के जा॑नी॒तान्नः॑ सं॒गम॑ने पथी॒नाम्॥१९॥ अ॒जो वा इ॒दमग्ने॒ व्यऽक्रमत॒ तस्योर॑ इ॒यम॑भव॒द् द्यौः पृ॒ष्ठम्। अ॒न्तरि॑क्षं॒ मध्यं॒ दिशः॑ पा॒र्श्वे स॑मु॒द्रौ कु॒क्षी॥२०॥ स॒त्यं च॒र्तं च॒ चक्षु॑षी॒ विश्वं॑ स॒त्यं श्र॒द्धा प्रा॒णो वि॒राट् शिरः॑ । ए॒ष वा अप॑रिमितो य॒ज्ञो यद॒जः पञ्चौ॑दनः ॥२१॥ अप॑रिमितमे॒व य॒ज्ञमा॒प्नोत्यप॑रिमितं लो॒कमव॑ रुन्धे । यो॒३ऽजं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥२२॥ नास्यास्थी॑नि भिन्द्या॒न्न म॒ज्ज्ञो निर्ध॑येत्। सर्व॑मेनं समा॒दाये॒दमि॑दं॒ प्र वे॑शयेत्॥२३॥ इ॒दमि॑दमे॒वास्य॑ रू॒पं भ॑वति॒ तेनै॑नं॒ सं ग॑मयति । इषं॒ मह॒ ऊर्ज॑मस्मै दुहे॒ यो॒३ऽजं पञ्चौ॑दनं दक्षि॑णाज्योतिषं॒ ददा॑ति ॥२४॥ पञ्च॑ रु॒क्मा पञ्च॒ नवा॑नि॒ वस्त्रा॒ पञ्चा॑स्मै धे॒नवः॑ काम॒दुघा॑ भवन्ति । यो॒३जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥२५॥ पञ्च॑ रु॒क्मा ज्योति॑रस्मै भवन्ति॒ वर्म॒ वासां॑सि त॒न्वेऽ भवन्ति । स्व॒र्गं लो॒कम॑श्नुते॒ यो॒३जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥२६॥ या पूर्वं॒ पतिं॑ वि॒त्त्वाथा॒न्यं वि॒न्दतेऽप॑रम्। पञ्चौ॑दनं च॒ ताव॒जं ददा॑तो॒ न वि यो॑षतः ॥२७॥ स॒मा॒नलो॑को भवति पुन॒र्भुवाप॑रः॒ पतिः॑ । यो॒३जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥२८॥ अ॒नु॒पूर्व॒व॑त्सां धे॒नुम॑न॒ड्वाह॑मुप॒बर्ह॑णम्। वासो॒ हिर॑ण्यं द॒त्त्वा ते य॑न्ति॒ दिव॑मुत्त॒माम्॥२९॥ आ॒त्मानं॑ पि॒तरं॑ पु॒त्रं पौत्रं॑ पिताम॒हम्। जा॒यां जनि॑त्रीं मा॒तरं॒ ये प्रि॒यास्तानुप॑ ह्वये ॥३०॥ यो वै नैदा॑घं॒ नाम॒र्तुं वेद॑ । ए॒ष वै नैदा॑घो॒ नाम॒र्तुर्यद॒जः पञ्चौ॑दनः । निरे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रियं॑ दहति॒ भव॑त्या॒त्मना॑ । यो॒३जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥३१॥ यो वै कु॒र्वन्तं॒ नाम॒र्तुं वेद॑ । कु॒र्व॒तींकु॑र्वतीमे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रिय॒मा द॑त्ते । ए॒ष वै कु॒र्वन्नाम॒र्तुर्यद॒जः पञ्चौ॑दनः । निरे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रियं॑ दहति॒ भव॑त्या॒त्मना॑। यो॒३जं पञ्चौ॑दनं॒ दक्षि॑नाज्योतिषं॒ ददा॑ति ॥३२॥ यो वै सं॒यन्तं॒ नाम॒र्तुं वेद॑ । सं॒य॒तींसं॑यतीमे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रिय॒मा द॑त्ते । ए॒ष वै सं॒यन्नाम॒र्तुर्यद॒जः पञ्चौ॑दनः । निरे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रियं॑ दहति॒ भव॑त्या॒त्मना॑। यो॒३जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥३३॥ यो वै पि॒न्वन्तं॒ नाम॒र्तुं वेद॑ । पि॒न्व॒तींपि॑न्वतीमे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रिय॒मा द॑त्ते । ए॒ष वै पि॒न्वन्नाम॒र्तुर्यद॒जः पञ्चौ॑दनः । निरे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रियं॑ दहति॒ भव॑त्या॒त्मना॑। यो॒३जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं॒ ददा॑ति ॥३४॥ यो वा उ॒द्यन्तं॒ नाम॒र्तुं वेद॑ । उ॒द्य॒तीमु॑द्यतीमे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रिय॒मा द॑त्ते । ए॒ष वा उ॒द्यन्न्नाम॒र्तुर्यद॒जः पञ्चौ॑दनः । निरे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रियं॑ दहति॒ भव॑त्या॒त्मना॑। यो॒३जं पञ्चौ॑दनं॒ दक्षि॑णाज्योतिषं ददा॑ति ॥३५॥ यो वा अ॑भि॒भुवं॒ नाम॒र्तुं वेद॑ । अ॒भि॒भव॑न्तीमभिभवन्तीमे॒वाप्रि॑यस्य भ्रातृ॑व्यस्य॒ श्रिय॒मा द॑त्ते । ए॒ष वा अ॑भि॒भूर्नाम॒र्तुर्यद॒जः पञ्चौ॑दनः । निरे॒वाप्रि॑यस्य॒ भ्रातृ॑व्यस्य॒ श्रियं॑ दहति॒ भव॑त्या॒त्मना । यो॒३जं पञ्चौ॑दनं॒ दक्षि॑नाज्योतिषं॒ ददा॑ति ॥३६॥ अ॒जं च॒ पच॑त॒ पञ्च॑ चौद॒नान्। सर्वा॒ दिशः॒ संम॑नसः स॒ध्रीचीः॒ सान्त॑र्देशाः॒ प्रति॑ गृह्णन्तु त ए॒तम्॥३७॥ तास्ते॑ रक्षन्तु॒ तव॒ तुभ्य॑मे॒तं ताभ्य॒ आज्यं॒ ह॒विरि॒दं जु॑होमि ॥३८॥

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Seize him and bring him hither. Let him travel. foreknowing, to the regions of the pious. Crossing in many a place the mighty darkness, let the Goat mount to the third heaven above us. I bring thee hither as a share for Indra; prince, at this sacrifice,. for him who worships. Grasp firmly from behind all those who hate us: so let the sacri- ficer's men be sinless. Wash from his feet all trace of evil-doing: foreknowing, with cleansed hooves let him go upward. Gazing on many a spot, crossing the darkness, let the Goat mount to the third heaven above us. Cut up this skin with the grey knife, Dissector! dividing joint from joint, and mangle nothing Do him no injury: limb by limb arrange him, and send him up to the third cope of heaven. With verse upon the fire I set the caldron: pour in the water; lay him down within it! Encompass him with fire, ye Immolators. Cooked, let him reach the world where dwell the righteous. Hence come thou forth, vexed by no pain or torment. Mount to the third heaven from the heated vessel. As fire out of the fire hast thou arisen. Conquer and win this lucid world of splendour. The Goat is Agni: light they call him, saying that living man must give him to the Brāhman. Given in this world by a devout believer, the Goat dispels and drives afar the darkness. Let the Panchaudana Goat, about to visit the three lights, pass away in five divisions. Go midst the pious who have paid their worship, and parted, dwell on the third cope of heaven. Rise to that world, O Goat, where dwell the righteous: pass, like a Sarabha veiled, all difficult places. The Goat Panchaudana, given to a Brāhman, shall with all ful- ness satisfy the giver. The Goat Panchaudana, given to a Brāhman, sets the bestower on the pitch of heaven, In the third vault, third sky, third ridge. One only Cow omni- form art thou, that yields all wishes. That is the third light that is yours, ye Fathers. He gives the Goat Panchaudana to the Brāhman. Given in this world by the devout believer, the Goat dispels and drives afar the darkness. Seeking the world of good men who have worshipped, he gives the Goat Panchaudana to the Brāhman. Win thou this world as thy complete possession. Auspicious unto us be he, accepted! Truly the Goat sprang from the glow of Agni, inspired as sage with all a sage's power. Sacrifice, filled, filled full, offered with Vashat—this let the Gods arrange.at proper seasons. Home-woven raiment let him give, and gold as guerdon to the priests. So he obtains completely all celestial and terrestrial worlds. Near to thee, Goat! approach these streams of Soma, divine, distilling meath, bedecked with butter! Stay thou the earth and sky and fix them firmly up on the seven- rayed pitch and height of heaven. Unborn art thou, O Goat: to heaven thou goest. Though thee Angirases knew that radiant region. So may I know that holy world. Convey our sacrifice to heaven, that it may reach the Gods, with that Whereby thou, Agni, bearest wealth in thousands, and all pre- cious things. The Goat Panchaudana, when cooked, transporteth, repelling Nirriti, to the world of Svarga. By him may we win worlds which Sūrya brightens. The droppings of the Odanas attending the Goat which I have lodged with priest or people May all this know us in the world of virtue, O Agni, at the meeting of the pathways. This Unborn cleft apart in the beginning: his breast became the earth, his back was heaven. His middle was the air, his sides the regions; the hollows of his belly formed both oceans. His eyes were Truth and Right. The whole together was Truth: Virāj his head and Faith his breathing. This Goat Panchaudana was indeed a sacrifice unlimited. A boundless sacrifice he performs, he wins himself a boundless world: Who gives the Goat Panchaudana illumined with a priestly fee. Let him not break the victim's bones, let him not suck the marrow out. Let the man, taking him entire, here, even here deposit him. This, even this is his true form: the man uniteth him therewith. Food, greatness, strength he bringeth him who giveth the Goat Panchaudana illumed with guerdon. The five gold pieces, and the five new garments, and the five milch-kine yield him all his wishes. Who gives the Goat Panchaudana illumined with a priestly fee. The five gold pieces, area light to light him, robes become armour to defend his body; He winneth Svarga as his home who giveth the Goat Panchaud- ana illumed with bountry. When she who hath been wedded finds a second husband after- ward, The twain shall not be parted if they give the Goat Panchaud- ana. One world with the re-wedded wife becomes the second hus- band's home. Who gives the Goat Panchaudana illumined with the priestly fee. They who have given a cow who drops a calf each season, or an ox, A coverlet, a robe, or gold, go to the loftiest sphere of heaven. Himself, the father and the son, the grandson, and the father's sire, Mother, wife, her who bore his babes, all the beloved ones I call. The man who knows the season named the Scorching—the Goat Pafichaudana is this scorching season He lives himself, he verily burns up his hated rival's fame, Who gives the Goat Panchaudana illumined with the priestly fee. The man who knows the season called the Working takes to himself the active fame, his hated rival's active fame. The Goat Panchaudana is this Working season. He lives himself, etc. The man who knows the season called the Meeting takes to him- self the gathering fame, his hated rival's gathering fame. The Goat Panchaudana is this Meeting season. The man who knows the called the Swelling takes to himself the swelling fame, his hated rival's swelling fame. The Goat Panchaudana is this Swelling season. He lives himself, etc. The man who knows the season called the Rising takes to him- self the rising fame, his hated rival's rising fame. The Goat Panchaudana in this Rising season. The man who knows the season called Surpassing takes to him- self thé conquering fame, his hated rival's conquering fame. The Goat Panchaudana is this Conquering season. He lives himself, he verily burns up his hated rival's fame Who gives the Goat Panchaudana illumined with a priestly fee. He cooks the Goat and the five boiled rice messes. May the uni- ted Quarters, all accordant, and intermediate points, accept him from thee. May these preserve him for thee. Here I offer t o these the molten butter as oblation.

“

ऋचा / सूक्त

अतिथि-सत्कारः। १-६२ (षट् पर्यायाः) ब्रह्माः। अतिथिः, विद्या। (१) १-१७, नागीनाम त्रिपदा गायत्री, २ त्रिपदाऽर्षी गायत्री, ३,७ साम्नी त्रिष्टुप्, ४,९ आर्च्यनुष्टुप्, ५ आसुरी गायत्री, ६ त्रिपदा साम्नी जगती, ८ याजुषी त्रिष्टुप्, १० साम्नी भुरिग्बृहती, ११,१४-१६ साम्न्यनुष्टुप्, १२ विराड् गायत्री, १३ साम्नि निचृत्पङ्क्तिः, १७ त्रिपदा विराड् भुरिग्गायत्री। यो वि॒द्याद् ब्रह्म॑ प्र॒त्यक्षं॒ परूं॑षि॒ यस्य॑ संभा॒रा ऋचो॒ यस्या॑नू॒क्यऽम्॥१॥ सामा॑नि॒ यस्य॒ लोमा॑नि॒ यजु॒र्हृद॑यमु॒च्यते॑ परि॒स्तर॑णा॒मिद्ध॒विः ॥२॥ यद् वा अति॑थिपति॒रति॑थीन् प्रति॒पश्य॑ति देव॒यज॑नं॒ प्रेक्ष॑ते ॥३॥ यद॑भि॒वद॑ति दी॒क्षामुपै॑ति॒ यदु॑द॒कं याच॑त्य॒पः प्र ण॑यति ॥४॥ या ए॒व य॒ज्ञ आपः॑ प्रणी॒यन्ते॒ ता ए॒व ताः ॥५॥ यत् तर्प॑णमा॒हर॑न्ति॒ य ए॒वाग्नी॑षो॒मीयः॑ प॒शुर्ब॒ध्यते॒ स ए॒व सः ॥६॥ यदा॑वस॒थान् क॒ल्पय॑न्ति सदोहविर्धा॒नान्ये॒व तत् क॑ल्पयन्ति ॥७॥ यदु॑पस्तृ॒णन्ति॑ ब॒र्हिरे॒व तत्॥८॥ यदु॑परिशय॒नमा॒हर॑न्ति स्व॒र्गमे॒व तेन॑ लो॒कमव॑ रुन्द्धे ॥९॥ यत् क॑शिपूपबर्ह॒णमा॒हर॑न्ति परि॒धय॑ ए॒व ते॥१०॥ यदा॑ञ्जनाभ्यञ्ज॒नमा॒हर॒न्त्याज्य॑मे॒व तत्॥११॥ यत् पु॒रा प॑रि॒वेषात् स्वा॒दमा॒हर॑न्ति पुरो॒डाशा॑वे॒व तौ॥१२॥ यद॑शन॒कृतं॒ ह्वय॑न्ति हवि॒ष्कृत॑मे॒व तद्ध्व॑यन्ति ॥१३॥ ये व्री॒हयो॒ यवा॑ निरु॒प्यन्तें॒ऽशव॑ ए॒व ते॥१४॥ यान्यु॑लूखलमुस॒लानि॒ ग्रावा॑ण ए॒व ते॥१५॥ शूर्पं॑ प॒वित्रं॒ तुषा॑ ऋजी॒षाभि॒षव॑णी॒रापः॑ ॥१६॥ स्रुग् दर्वि॒र्नेक्ष॑णमा॒यव॑नं द्रोणकल॒शाः कु॒म्भ्योऽ वाय॒व्या॒ऽनि॒ पात्रा॑णी॒यमे॒व कृ॑ष्णाजि॒नम्॥१७॥ (२) १८-३० (१-१३) १ विराट् पुरस्ताद्बृहती, २, १२ साम्नी त्रिष्टुप्, ३ आसुरी अनुषटुप्, ४ साम्नी उष्णिक्, ५,११ साम्नी बृहती (११ भुरिक्) ६ आर्च्यनुष्टुप्, ७ त्रिपदा स्वराडनुष्टुप्, ८ आसुरी गायत्री, ९ साम्नी अनुष्टुप्, १० त्रिपदाऽर्ची त्रिष्टुप्, १३ त्रिपदाऽर्ची पङ्क्तिः (७ पञ्चपदा विराट् पुरस्ताद्बृहती, ८ साम्न्यनुष्टुप् वा) य॒ज॒मा॒न॒ब्रा॒ह्म॒णं वा ए॒तदति॑थिपतिः कुरुते॒ यदा॑हा॒र्याऽणि॒ प्रेक्ष॑त इ॒दं भू॑या३ इ॒दा३मिति॑ ।१। १८॥ यदाह॒ भूय॒ उद्ध॒रेति॑ प्रा॒णमे॒व तेन॒ वर्षी॑यांसं कुरुते ।२। १९॥ उप॑ हरति ह॒वींष्या सा॑दयति ।३। २०॥ तेषा॒मास॑न्नाना॒मति॑थिरा॒त्मन् जु॑होति ।४। २१॥ स्रु॒चा हस्ते॑न प्रा॒णे यूपे॑ स्रुक्का॒रेण॑ वषट्का॒रेण॑ ।५। २२॥ ए॒ते वै प्रि॒याश्चाप्रि॑याश्च॒र्त्विजः॑ स्व॒र्गं लो॒कं ग॑मयन्ति॒ यदति॑थयः ।६। २३॥ स य ए॒वं वि॒द्वान् न द्वि॒षन्न॑श्नीया॒न्न द्वि॑ष॒तोऽन्न॑मश्नीया॒न्न मी॑मांसि॒तस्य॒ न मी॑मां॒समा॑नस्य ।७। २४॥ सर्वो॒ वा ए॒ष ज॒ग्धपा॑प्मा॒ यस्यान्न॑म॒श्नन्ति॑ ।८। ॥२५॥ सर्वो॒ वा ए॒षोऽज॑ग्धपाप्मा॒ यस्यान्नं॒ नाश्नन्ति॑ ।९। २६॥ स॒र्व॒दा वा ए॒ष यु॒क्तग्रा॑वा॒र्द्रप॑वित्रो॒ वित॑ताध्वर॒ आहृ॑तयज्ञक्रतु॒र्य उ॑पहर॑ति ।१०। २७॥ प्रा॒जा॒प॒त्यो वा ए॒तस्य॑ य॒ज्ञो वित॑तो॒ य उ॑प॒हर॑ति ।११। २८॥ प्र॒जाप॑ते॒र्वा ए॒ष वि॑क्र॒मान॑नु॒विक्र॑मते॒ य उ॑प॒हर॑ति ।१२। २९॥ योऽति॑थीनां॒ स आ॑हव॒नीयो॒ यो वेश्म॑नि॒ स गार्ह॑पत्यो॒ यस्मि॒न् पच॑न्ति॒ स द॑क्षिणा॒ग्निः।१३ । ३०॥ (३) ३१-३९ (१-९) १-६, ९ त्रिपदा पिपीलिकमध्या गायत्री, ७ साम्नी बृहती, ८ पिपीलिकमध्योष्णिक्। इ॒ष्टं च॒ वा ए॒ष पू॒र्तं च॑ गृ॒हाणा॑मश्नाति॒ यः पूर्वोऽति॑थेर॒श्नाति॑ ।१। ३१॥ पय॑श्च॒ वा ए॒ष रसं॑ च॒ गृ॒हाणा॑मश्नाति॒ यः पूर्वोऽति॑थेर॒श्नाति॑ ।२। ३२॥ ऊ॒र्जां च॒ वा ए॒ष स्फा॒तिं च॑ गृ॒हाणा॑मश्नाति॒ यः पूर्वोऽति॑थेर॒श्नाति॑ ।३। ३३॥ प्र॒जां च॒ वा ए॒ष प॒शूंश्च॑ गृ॒हाणा॑मश्नाति॒ यः पूर्वोऽति॑थेर॒श्नाति॑ ।४। ३४॥ की॒र्तिं च॒ वा ए॒ष यश॑श्च गृ॒हाणा॑मश्नाति॒ यः पूर्वोऽति॑थेर॒श्नाति॑ ।५। ३५॥ श्रियं॑ च॒ वा ए॒ष सं॒विदं॑ च गृ॒हाणा॑मश्नाति॒ यः पूर्वोऽति॑थेर॒श्नाति॑ ।६। ३६॥ ए॒ष वा अति॑थि॒र्यच्छ्रोत्रि॑य॒स्तस्मा॒त् पूर्वो॒ नाश्नी॑यात् ।७। ३७॥ अ॒शि॒ताव॒त्यति॑थावश्नीयाद् य॒ज्ञस्य॑ सात्म॒त्वाय॑ य॒ज्ञस्यावि॑च्छेदाय॒ तद् व्र॒त॑म् ।८। ३८॥ ए॒तद् वा उ॒ स्वादी॑यो॒ यद॑धिग॒वं क्षी॒रं वा॑ मां॒सं वा॒ तदे॒व नाश्नी॑यात् ।९। ३९॥ (४) ४०-४४ (१-१०) १-४ प्राजापत्यानुष्टुप्, २-५ त्रिपदा गायत्री, ९ भुरिक्, १० चतुष्पदा प्रस्तारपङ्क्तिः। स य ए॒वं वि॒द्वान् क्षी॒रमु॑प॒सिच्यो॑प॒हर॑ति ।१। याव॑दग्निष्टो॒मेने॒ष्ट्वा सुस॑मृद्धेनावरु॒न्धे ताव॑देने॒नाव॑ रुन्धे ।२। ४०॥ स य ए॒वं वि॒द्वान्त्स॒र्पिरु॑प॒सिच्यो॑प॒हर॑ति ।३। याव॑दतिरा॒त्रेणे॒ष्ट्वा सुस॑मृद्धेनावरु॒न्धे ताव॑देने॒नाव॑ रुन्धे ।४। ४१॥ स य ए॒वं वि॒द्वान् मधू॑प॒सिच्यो॑प॒हर॑ति ।५। याव॑त् सत्त्र॒सद्ये॑ने॒ष्ट्वा सुस॑मृद्धेनावरु॒न्धे ताव॑देने॒नाव॑ रुन्धे ।६। ४२॥ स य ए॒वं वि॒द्वान् मां॒समु॑प॒सिच्यो॑प॒हर॑ति ।७। याव॑द् द्वादशा॒हेने॒ष्ट्वा सुस॑मृद्धेनावरु॒न्धे ताव॑देनेनाव॑ रुन्धे ।८। ४३॥ स य ए॒वं वि॒द्वानु॑द॒कमु॑प॒सिच्यो॑प॒हर॑ति ।९। प्र॒जानां॑ प्र॒जन॑नाय गच्छति प्रति॒ष्ठां प्रि॒यः प्र॒जानां॑ भवति॒ य ए॒वं वि॒द्वानु॑द॒कमु॑प॒सिच्यो॑प॒हर॑ति ।१०। ४४॥ (५) ४५-४८ (१-१०) १ साम्नी उष्णिक्, २ पुर उष्णिक्, ३ साम्नी भुरिग्बृहती, ४ ६, ९ साम्नी अनुष्टुप्, ५ त्रिपदा निचृद्विषमा नाम गायत्री, ७ त्रिपदा विराड् विषमा नाम गायत्री, ८ त्रिपदा विराडनुष्टुप्। तस्मा॑ उ॒षा हिङ्कृ॑णोति सवि॒ता प्र स्तौ॑ति ।१। बृह॒स्पति॑रू॒र्जयोद्गा॑यति॒ त्वष्टा॒ पुष्ट्या॒ प्रति॑ हरति॒ विश्वे॑ दे॒वा नि॒धन॑म्।२। नि॒धनं॒ भूत्याः॑ प्र॒जायाः॑ पशू॒नां भ॑वति॒ य ए॒वं वेद॑ ।३। ४५॥ तस्मा॑ उ॒द्यन्त्सूर्यो॒ हिङ्कृ॑णोति संग॒वः प्र स्तौ॑ति ।४। म॒ध्यन्दि॑न॒ उद्गा॑यत्यपरा॒ह्णः प्रति॑ हरत्यस्तं॒यन् नि॒धन॑म्। नि॒धनं॒ भूत्याः॑ प्र॒जायाः॑ पशू॒नां भ॑वति॒ य ए॒वं वेद॑ ।५। ४६॥ तस्मा॑ अ॒भ्रो भव॒न् हिङ्कृ॑णोति स्त॒नय॒न् प्र स्तौ॑ति ।६। वि॒द्योत॑मानः॒ प्रति॑ हरति॒ वर्ष॒न्नुद्गा॑यत्युद्गृह्णन् नि॒धन॑म्। नि॒धनं॒ भूत्याः॑ प्र॒जायाः॑ पशू॒नां भ॑वति॒ य ए॒वं वेद॑ ।७। अति॑थी॒न् प्रति॑ पश्यति॒ हिङ्कृ॑णोत्य॒भि व॑दति॒ प्र स्तौ॑त्युद॒कं याच॒त्युद्गा॑यति ।८। ४७॥ उप॑ हरति॒ प्रति॑ हर॒त्युच्छि॑ष्टं नि॒धन॑म्।९। नि॒धनं॒ भूत्याः॑ प्र॒जायाः॑ पशू॒नां भ॑वति॒ य ए॒वं वेद॑ ।१०। ४८॥ (६) ४९-६२ (१-१४) १ आसुरी गायत्री, २ साम्नी अनुष्टुप्, ३,५ त्रिपदार्ची पङ्क्तिः, ४ एकपदा प्राजापत्या गायत्री, ६-११ आर्ची बृहती, १२ एकपदाऽऽसुरी जगती, १३ याजुषी त्रिष्टुप्, १४ एकपदाऽऽसुरी उष्णिक्। यत् क्ष॒त्तारं॒ ह्वय॒त्या श्रा॑वयत्ये॒व तत् ।१। ४९॥ यत् प्र॑तिशृ॒णोति॑ प्र॒त्याश्रा॑वयत्ये॒व तत् ।२। ५०॥ यत् प॑रिवे॒ष्टारः॒ पात्र॑हस्ताः॒ पूर्वे॒ चाप॑रे च प्र॒पद्य॑न्ते चम॒साध्व॑र्यव ए॒व ते ।३। ५१॥ तेषां॒ न कश्च॒नाहो॑ता ।४। ५२॥ यद् वा अति॑थिपति॒रति॑थीन् परि॒विष्य॑ गृ॒हानु॑पो॒दैत्य॑व॒भृथ॑मे॒व तदु॒पावै॑ति ।५। ५३॥ यत् स॑भा॒गय॑ति॒ दक्षि॑णाः सभागयति॒ यद॑नु॒तिष्ठ॑त उ॒दव॑स्यत्ये॒व तत् ।६। ५४॥ स उप॑हूतः पृथि॒व्यां भ॑क्षय॒त्युप॑हूत॒स्तस्मि॒न् यत् पृ॑थि॒व्यां वि॒श्वरू॑पम् ।७। ५५॥ स उप॑हूतो॒ऽन्तरि॑क्षे भक्षय॒त्युप॑हूत॒स्तस्मि॒न् यद॒न्तरि॑क्षे वि॒श्वरू॑पम् ।८। ५६॥ स उप॑हूतो दि॒वि भ॑क्षय॒त्युप॑हूत॒स्तस्मि॒न् यद् दि॒वि वि॒श्वरू॑पम् ।९। ५७॥ स उप॑हूतो दे॒वेषु॑ भक्षय॒त्युप॑हूत॒स्तस्मिन् यद् दे॒वेषु॑ वि॒श्वरू॑पम् ।१०। ५८॥ स उप॑हूतो लो॒केषु॑ भक्षय॒त्युप॑हूत॒स्तस्मि॒न्य यल्लो॒केषु॑ वि॒श्वरू॑पम् ।११। ५९॥ स उप॑हूत॒ उप॑हूतः ।१२। ६०॥ आ॒प्नोती॒मं लो॒कमा॒प्नोत्य॒मुम् ।१३। ६१॥ ज्योति॑ष्मतो लो॒कान् ज॑यति॒ य ए॒वं वेद॑ ।१४। ६२॥

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Whoso will know Prayer with immediate knowledge, whose mem- bers are the stuff, whose spine the verses: Whose hairs are psalms, whose heart is called the Yajus, whose coverlet is verily oblation— Verily when a host looks at his guests he looks at the place of sacrifice to the Gods. When he salutes them reverently he undergoes preparation for a religious ceremony: when he calls for water, he solemnly brings sacrificial water. The water that is solemnly brought at a sacrifice is this same water. The libation which they bring; the sacrificial victim dedicated to Agni and Soma which is tied to the post, that, verily, is this man. When they arrange dwelling-rooms they arrange the sacred chamber and the shed for housing the Soma cars. What they spread upon the floor is just Sacrificial Grass. With the couch that the men bring, he wins for himself the world of Svarga. The pillow-coverings that they bring are the green sticks that surround the sacrificial altar. The ointment that they bring for injunction is just clarified liquid butter. The food they bring before the general distribution represents the two sacrificial cakes of rice meal. When they call the man who prepares food they summon the preparer of oblation. The grains of rice and barley that are selected are just filaments of the Soma plant. The pestle and mortar are really the stones of the Soma press. The winnowing-basket is the filter, the chaff the Soma dregs, the water, the pressing-gear. Spoon, ladle, fork, stirring-prong are the wooden Soma tubs; the earthen cooking-pots are the mortar-shaped Soma vessels; this earth is just the black-antelope's skin. Or the host acts in this way to a Yajamāna's Brāhman: when he looks at the furniture and utensils he says, More here t yet more here. When he says, Bring out more, he lengthens his life thereby. He brings oblations: he makes the men sit down. As the guest of the seated company he himself offers up sacrifice. With ladle, with hand, in life, at the sacrificial post, with cry of Ladle! with exclamation of Vashat! Now these guests, as priests beloved or not beloved, bring one to the world of Svarga. He who hath this knowledge should not eat hating, should not eat the food of one who hates him, nor of one who is doubt- ful, nor of one who is undecided. This man whose food they eat hath all his wickedness blotted out. All that man's sin whose food they do not eat remains unblot- ted out. The man who supplies food hath always pressing stones adjusted, a wet Soma filter, well prepared religious rites, and mental power to complete the arranged sacrifice. The arranged sacrifice of the man who offers food is a sacrifice to Prajāpati. The man who offers food follows the steps of Prajāpati. The fire of the guests is the Āhavaniya, the fire in the dwelling is the Gārhapatya, that whereon they cook food is the South- ern Sacrificial Fire. Now that man who eats before the guest eats up the sacrifice and the merit of the house. He devours the milk and the sap: And the vigour and prosperity. And the progeny and the cattle: And the fame and reputation. The man who eats before the guest eats up the glory and the understanding of the house. The man should not eat before the guest who is a Brāhman versed in holy lore. When the guest hath eaten he should eat. This is the rule for the animation of the sacrifice and the preservation of its continuity. Now the sweetest portion, the produce of the cow, milk, or flesh, that verily he should not eat. The man who having this knowledge pours out milk and offers it wins for himself as much thereby as he gains by the perfor- mance of a very successful Agnishtoma sacrifice. The man who having this knowledge pours out clarified butter and offers it wins for himself thereby as much as he gains by the performance of a very successful Atirātra sacrifice. He who pours out mead and offers it wins for himself thereby as much as he gains by the performance of a very successful Sattrasadya sacrifice. He who having this knowledge besprinkles flesh and offers it wins for himself thereby as much as he gains by the perfor- mance of a very successful Twelve-Day sacrifice. The man who having this knowledge pours out water and offers it obtains a resting-place for the procreation of living beings and becomes dear to living beings, even the man who having this knowledge pours out water and offers it. For him Dawn murmurs, and Savitar sings the prelude; Brihas- pati chants with vigour, and Tvashtar joins in with increase; the Visve Devāh take up conclusion. He who hath this know- ledge is the abiding-place of welfare, of progeny, and of cattle. For him the rising Sun murmurs, and Early Morning sings the prelude; Noon chants the psalm, Afternoon joins in; the setting Sun takes up the conclusion. He who hath this know- ledge is the abiding place of welfare, of progeny, and of cattle. For him the Rain-cloud murmurs when present, sings the pre- lude when thundering, joins in when lightening, chants the psalm when raining, and takes up the conclusion when it stays the downpour. He who hath this knowledge is the abiding- place of welfare, of progeny, and of cattle. He looks at the guests, he utters a gentle sound; he speaks, he signs the prelude; he calls for water, he chants the psalm; he offers the residue of the sacrifice, he takes up the conclusion. When he summons the door-keeper he gives instruction. He (the door-keeper) pronounces the sacrificial formula in his answer to what he hears. When the attendants with vessels in their hands, foremost and hindmost, come in, they are just the priests who manage the Soma cups. Not one of them is incompetent to sacrifice. Or if the host, having offered food to his guest, goes up to the house, he virtually enters the bath of purification. When he distributes food he distributes priestly fees; what he performs he asks as favour. He having been invited on earth, regales, invited in that, which wears all various forms on earth. He, having been invited in air, regales, invited, in that which wears all various forms in air. He having been invited in the sky, regales, invited, in that which wears all various forms in the sky. He, having been invited among the gods, regales, invited in that which wears all various forms among the Gods. He, having been invited in the worlds, regales, invited, in that which wears all various forms in the worlds. He, having been invited hath been invited. He gains this world and the world yonder. He who hath this knowledge wins the luminous spheres.

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ऋचा / सूक्त

गौः १-२६ ( एकः पर्यायः) ब्रह्म। गौः। १ आर्ची बृहती, २ आर्च्युष्णिक्, ३, ५ आर्च्यनुष्टुप्, ४, १४-१६ साम्नी बृहती, ६,८ आसुरी गायत्री, ७ त्रिपदा पिपीलिकमध्या निचृद्गायत्री, ९, १३ साम्नी गायत्री, १० पुर उष्णिक्, ११-१२, १७, २५ साम्न्युष्णिक्, १८, २२ एकपदाऽसुरी जगती, १९ एकपदाऽसुरी पङ्क्तिः, २० याजुषी जगती, २१ आसुर्यनुष्टुप्, २३ एकपदाऽऽसुरी बृहती, २४ साम्नी भुरिग्बृहती, २६ साम्नी त्रिष्टुप्, (७, १८-१९, २२-२३ आभ्योऽतिरिक्ता द्विपदा)। प्र॒जाप॑तिश्च परमे॒ष्ठी च॒ शृङ्गे॒ इन्द्रः॒ शिरो॑ अ॒ग्निर्ल॒लाटं॑ य॒मः कृका॑टम्॥१॥ सोमो॒ राजा॑ म॒स्तिष्को॒ द्यौरु॑त्तरह॒नुः पृ॑थि॒व्यऽधरह॒नुः ॥२॥ वि॒द्युज्जि॒ह्वा म॒रुतो॒ दन्ता॑ रे॒वति॑र्ग्री॒वाः कृत्ति॑का स्क॒न्धा घ॒र्मो वहः॑ ॥३॥ विश्वं॑ वा॒युः स्व॒र्गो लो॒कः कृ॑ष्ण॒द्रं वि॒धर॑णी निवे॒ष्यः ॥४॥ श्ये॒नः क्रो॒डो॒३ऽन्तरि॑क्षं पाज॒स्यं॑१ बृह॒स्पतिः॑ क॒कुद् बृ॑ह॒तीः कीक॑साः ॥५॥ दे॒वानां॒ पत्नीः॑ पृ॒ष्टय॑ उप॒सदः॒ पर्श॑वः ॥६॥ मि॒त्रश्च॒ वरु॑ण॒श्चांसौ॒ त्वष्टा॑ चार्य॒मा च॑ दो॒षणी॑ महादे॒वो बा॒हू॥७॥ इ॒न्द्रा॒णी भ॒सद् वा॒युः पुच्छं॒ पव॑मानो॒ बालाः॑ ॥८॥ ब्रह्म॑ च क्ष॒त्रं च॒ श्रोणी॒ बल॑मू॒रू॥९॥ धा॒ता च॑ सवि॒ता चा॑ष्ठी॒वन्तौ॒ जङ्घा॑ गन्ध॒र्वा अ॑प्स॒रसः॒ कुष्ठि॑का॒ अदि॑तिः श॒फाः ॥१०॥ चेतो॒ हृद॑यं॒ यकृ॑न्मे॒धा व्र॒तं पु॑री॒तत्॥११॥ क्षुत् कु॒क्षिरिरा॑ वनि॒ष्ठुः पर्व॑ताः प्ला॒शयः॑ ॥१२॥ क्रोधो॑ वृ॒क्कौ म॒न्युरा॒ण्डौ प्र॒जा शेपः॑ ॥१३॥ न॒दी सू॒त्री व॒र्षस्य॒ पत॑य॒ स्तना॑ स्तनयि॒त्नुरूधः॑ ॥१४॥ वि॒श्वव्य॑चा॒स्चर्मौष॑धयो॒ लोमा॑नि॒ नक्ष॑त्राणि रू॒पम्॥१५॥ दे॒व॒ज॒ना गुदा॑ मनु॒ष्याऽ आ॒न्त्राण्य॒त्रा उ॒दर॑म्॥१६॥ रक्षां॑सि॒ लोहि॑तमितरज॒ना ऊब॑ध्यम्॥१७॥ अ॒भ्रं पीबो॑ म॒ज्जा नि॒धन॑म्॥१८॥ अ॒ग्निरासी॑न॒ उत्थि॑तो॒ऽश्विना॑ ॥१९॥ इन्द्रः॒ प्राङ् तिष्ठ॑न् दक्षि॒णा तिष्ठ॑न् य॒मः ॥२०॥ प्र॒त्यङ् तिष्ठ॑न् धा॒तोद॒ङ् तिष्ठ॑न्त्सवि॒ता॥२१॥ तृणा॑नि प्राप्तः॒ सोमो॒ राजा॑ ॥२२॥ मि॒त्र ईक्ष॑माण॒ आवृ॑त्त आन॒न्दः ॥२३॥ यु॒ज्यमा॑नो वैश्वदे॒वो यु॒क्तः प्र॒जाप॑ति॒र्विमु॑क्तः॒ सर्व॑म्॥२४॥ ए॒तद् वै वि॒श्वरू॑पं॒ सर्व॑रूपं गोरू॒पम्॥२५॥ उपै॑नं वि॒श्वरू॑पाः॒ सर्व॑रूपाः प॒शव॑स्तिष्ठन्ति॒ य ए॒वं वेद॑ ॥२६॥

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Prajapati and Parameshthin are the two horns, Indra is the head, Agni the forehead, Yama the joint of the neck. King Soma is the brain, Sky is the upper jaw, Earth is the lower jaw. Lightning is the tongue, the Maruts are the teeth, Revati is the neck, the Krittikās are the shoulders, the Gharma s the shoulder-bar. His universe is Vāyu, Svarga is his world, Krishpadram is the tendons and Vertebrae. The Syena ceremony is the breast, Air is the region of the belly,. Brihaspati is the hump, Brihatī the breast-bone and cartilages of the ribs. The consorts of the Gods are the ribs, the attendants are ribs. Mitra and Varuna are the shoulder-blades. Tvashtar and Arya- man the fore-arms, Mahādeva is the arms. Indrāni is the hinder parts, Vāyu the tail, Pavamāna the hair. Priestly rank and princely power are the hips, and strength is. the thigh. Dhātar and Savitar are the two knee-bones, the Gandharvas are the legs the Apsarases are bits of the feet, Aditi is the hooves. Thought is the heart, intelligence is the liver, law the pericar- dium. Hunger is the belly, refreshing drink is the rectum, mountains. are the inward parts. Wrath is the kidneys, anger the testes, offspring the generative organ. The river is the womb, the Lords of the Rain are the breasts,. the thunder is the udder. The All-embracing (Aditi) is the hide, the herbs are her hair,. and the Lunar Mansions her form. The hosts of Gods are her entrails, man are her bowels, and demons her abdomen. Rākshasas are the blood, the Other Folk are the contents of the Stomach. The rain-cloud is her fat, her resting-place her marrow. Sitting he is Agni, when he hath stood up he is the Asvins. Standing east-wards he is Indra, standing southwards, Yama. Standing westwards he is Dhātar, standing northwards Savitar. When he hath got his grass he is King Soma. He is Mitra when he looks about him, and when he hath turned round he is joy. When he is yoking he belongs to the All-Gods, when yoked he is Prajāpati, when unyoked he is All. This verily is omniform, wearing all forms, bovine-formed. Upon him wait omniform beasts, wearing every shape, each one who hath this knowledge.

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ऋचा / सूक्त

यक्ष्मनिवारणम्। १-२२ भृग्वङ्गिराः। सर्वशीर्षामयाद्यपाकरणम्। अनुष्टुप्, १२ अनुष्टुब्गर्भा ककुम्मती चतुष्पदोष्णिक्, १५ विराडनुष्टुप्, २१ विराट् पथ्याबृहती, २२ पथ्यापङ्क्तिः। शी॒र्ष॒क्तिं शी॑र्षाम॒यं क॑र्णशू॒लं वि॑लोहि॒तम्। सर्वं॑ शीर्ष॒ण्यंऽ ते॒ रोगं॑ ब॒हिर्निर्म॑न्त्रयामहे ॥१॥ कर्णा॑भ्यां ते॒ कङ्कू॑षेभ्यः कर्णशू॒लं वि॒सल्पकम्। सर्वं॑ शीर्ष॒ण्यंऽ ते॒ रोगं॑ ब॒हिर्निर्म॑न्त्रयामहे ॥२॥ यस्य॑ हे॒तोः प्र॒च्यव॑ते॒ यक्ष्मः॑ कर्ण॒त आ॑स्य॒तः । सर्वं॑ शीर्ष॒ण्यंऽ ते॒ रोगं॑ ब॒हिर्निर्म॑न्त्रयामहे ॥३॥ यः कृ॒णोति॑ प्र॒मोत॑म॒न्धं कृ॒णोति॒ पूरु॑षम्। सर्वं॑ शीर्ष॒ण्यंऽ ते॒ रोगं॑ ब॒हिर्निर्म॑न्त्रयामहे ॥४॥ अ॒ङ्ग॒भे॒दम॑ङ्गज्व॒रं वि॑श्वा॒ङ्ग्यंऽ वि॒सल्प॑कम्। सर्वं॑ शीर्ष॒ण्यंऽ ते॒ रोगं॑ ब॒हिर्निर्म॑न्त्रयामहे ॥५॥ यस्य॑ भी॒मः प्र॑तीका॒श उ॑द्वे॒पय॑ति॒ पूरु॑षम्। त॒क्मानं॑ वि॒श्वशा॑रदं ब॒हिर्निर्म॑न्त्रयामहे ॥६॥ य ऊ॒रू अ॑नु॒सर्प॒त्यथो॒ एति॑ ग॒वीनि॑के । यक्ष्मं॑ ते अ॒न्तरङ्गे॑भ्यो ब॒हिर्निर्म॑न्त्रयामहे ॥७॥ यदि॒ कामा॑दपका॒माद्धृद॑या॒ज्जाय॑ते॒ परि॑ । हृ॒दो ब॒लास॒मङ्गे॑भ्यो ब॒हिर्निर्म॑न्त्रयामहे ॥८॥ ह॒रि॒माणं॑ ते॒ अङ्गे॑भ्यो॒ऽप्वाम॑न्त॒रोदरा॑त्। य॒क्ष्मो॒धाम॒न्तरा॒त्मनो॑ ब॒हिर्निर्म॑न्त्रयामहे ॥९॥ आसो॑ ब॒लासो॒ भव॑तु॒ मूत्रं॑ भवत्वा॒मय॑त्। यक्ष्मा॑णां॒ सर्वे॑षां वि॒षं निर॑वोचम॒हं त्वत्॥१०॥ ब॒हिर्बिलं॒ निर्द्र॑वतु॒ काहा॑बाहं॒ तवो॒दरा॑त्। यक्ष्मा॑णां॒ सर्वे॑षां वि॒षं निर॑वोचम॒हं त्वत्॥११॥ उ॒दरा॑त् ते क्लो॒म्नो नाभ्या॒ हृद॑या॒दधि॑ । यक्ष्मा॑णां॒ सर्वे॑षां वि॒षं निर॑वोचम॒हं त्वत्॥१२॥ याः सी॒मानं॑ विरु॒जन्ति॑ मू॒र्धानं॒ प्रत्य॑र्ष॒नीः । अहिं॑सन्तीरनाम॒या निर्द्र॑वन्तु ब॒हिर्बिल॑म्॥१३॥ या हृद॑यमुप॒र्षन्त्य॑नुत॒न्वन्ति॒ कीक॑साः । अहिं॑सन्तीरनाम॒या निर्द्र॑वन्तु ब॒हिर्बिल॑म्॥१४॥ याः पा॒र्श्वे उ॑प॒र्षन्त्य॑नु॒निक्ष॑न्ति पृ॒ष्टीः । अहिं॑सन्तीरनाम॒या निर्द्र॑वन्तु ब॒हिर्बिल॑म्॥१५॥ यास्ति॒रश्ची॑रुप॒र्षन्त्य॑र्ष॒णीर्व॒क्षणा॑सु ते । अहिं॑सन्तीरनाम॒या निर्द्र॑वन्तु ब॒हिर्बिल॑म्॥१६॥ या गुदा॑ अनु॒सर्प॑न्त्या॒न्त्राणि॑ मो॒हय॑न्ति च । अहिं॑सन्तीरनाम॒या निर्द्र॑वन्तु ब॒हिर्बिल॑म्॥१७॥ या म॒ज्ज्ञो नि॒र्धय॑न्ति॒ परूं॑षि विरु॒जन्ति॑ च । अहिं॑सन्तीरनाम॒या निर्द्र॑वन्तु ब॒हिर्बिल॑म्॥१८॥ ये अङ्गा॑नि॒ म॒दय॑न्ति॒ यक्ष्मा॑सो रोप॒णास्तव॑ । यक्ष्मा॑णां॒ सर्वे॑षां वि॒षं निर॑वोचम॒हं त्वत्॥१९॥ वि॒स॒ल्पस्य॑ विद्र॒धस्य॑ वातीका॒रस्य॑ वाल॒जेः । यक्ष्मा॑णां॒ सर्वे॑षां वि॒षं निर॑वोचम॒हं त्वत्॥२०॥ पादा॑भ्यां ते॒ जानु॑भ्यां॒ श्रोणि॑भ्यां॒ परि॒ भंस॑सः । अनू॑कादर्ष॒णीरु॒ष्णिहा॑भ्यः शी॒र्ष्णो रोग॑मनीनशम्॥२१॥ सं ते॑ शी॒र्ष्णः क॒पाला॑नि॒ हृद॑यस्य च॒ यो वि॒धुः । उ॒द्यन्ना॑दित्य र॒श्मिभिः॑ शी॒र्ष्णो रोग॑मनीनशोऽङ्गभे॒दम॑शीशमः ॥२२॥

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Each pain and ache that racks the head, earache, and erysipelas,. All malady that wrings thy brow we charm away with this our spell. From both thine ears, from parts thereof, thine earache, and the throbbing pain, All malady that wrings thy brow we charm away with this our spell. So that Consumption may depart forth from thine ears and from. thy mouth, All malady that wrings thy brow we charm away with this our spell. The malady that makes one deaf, the malady that makes one blind, All malady that wrings thy brow we charm away with this our spell. The throbbing pain in all thy limbs that rends thy frame with fever-throes, All malady that wrings thy brow we charm away with this our spell. The malady whose awful look makes a man quiver with alarm, Fever whom every Autumn brings we charm away with this our spell. Disease that creeps about the thighs and, after, reaches both the groins, Consumption from thine inward parts we charm away with this our spell. If the disease originates from love, from hatred, from the heart, Forth from the heart and from the limbs we charm the wasting malady. The yellow Jaundice from thy limbs, and Colic from the parts within, And Phthisis from thine inward soul we charm away with this our spell. Let wasting malady turn to dust, become the water of disease. I have evoked the poison-taint of all Consumptions out of thee. Forth from the hollow let it run, and rumbling sounds from thine inside. I have evoked the poison-taint of all Consumptions out of thee. Forth from thy belly and thy lungs, forth from thy navel and thy heart. I have evoked the poison taint of all Consumptions out of thee. The penetrating stabs of pain which rend asunder crown and head, Let them depart and pass away, free from disease and harming not. The pangs that stab the heart and reach the breast-bone and connected parts, Let them depart and pass away, free from disease and harming not. The stabs that penetrate the sides and pierce their way along the ribs, Let them depart and pass away, free from disease and harming not. The penetrating pangs that pierce thy stomach as they shoot across, Let them depart and pass away, free from disease and harming not. The pains that through the bowels creep, disordering the inward parts, Let them depart and pass away, free from disease and harming not. The pains that suck the marrow out, and rend and tear the bones apart, May they speed forth and pass away, free from disease and harming not. Consumptions with their Colic pains which make thy limbs insensible I have evoked the poison-taint of all Consumptions out of thee. Of piercing pain, of abscesses, rheumatic ache, ophthalmia— I have evoked the poison-taint of all Consumptions out of thee. I have dispelled the piercing pains from feet, knees, hips, and hinder parts, And spine, and from the neck and nape the malady that racked the head. Sound are the skull-bones of thy head and thy heart's beat is regular. Thou, Sun, arising with thy beams hast chased away the head's disease, hast stilled the pain that racked the limbs.

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ऋचा / सूक्त

आत्मा। १-२२ ब्रह्मा।वामः, अध्यात्मं, आदित्यः। त्रिष्टुप्, १२, १४, १६, १८ जगती। अ॒स्य वा॒मस्य॑ पलि॒तस्य॒ होतु॒स्तस्य॒ भ्राता॑ मध्य॒मो अ॒स्त्यश्नः॑ । तृ॒तीयो॒ भ्राता॑ घृ॒तपृ॑ष्ठो अ॒स्यात्रा॑पश्यं वि॒श्पतिं॑ स॒प्तपु॑त्रम्॥१॥ स॒प्त यु॑ञ्जन्ति॒ रथ॒मेक॑चक्र॒मेको॒ अश्वो॑ वहति स॒प्तना॑मा । त्रि॒नाभि॑ च॒क्रम॒जर॑मन॒र्वं यत्रे॒मा विश्वा॒ भुव॒नाधि॑ त॒स्थुः ॥२॥ इ॒मं रथ॒मधि॒ ये स॒प्त त॒स्थुः स॒प्तच॑क्रं स॒प्त व॑ह॒न्त्यश्वाः॑ । स॒प्त स्वसा॑रो अ॒भि सं न॑वन्त॒ यत्र॒ गवां॒ निहि॑ता स॒प्त नामा॑ ॥३॥ को द॑दर्श प्रथ॒मं जाय॑मानमस्थ॒न्वन्तं॒ यद॑न॒स्था बिभ॑र्ति । भूम्या॒ असु॒रसृ॑गा॒त्मा क्वऽस्वित् को वि॒द्वांस॒मुप॑ गा॒त् प्रष्टु॑मे॒तत्॥४॥ इ॒ह ब्र॑वीतु॒ य ई॑म॒ङ्ग वेदा॒स्य वा॒मस्य॒ निहि॑तं प॒दं वेः । शी॒र्ष्णः क्षी॒रं दु॑ह्रते॒ गावो॑ अस्य व॒व्रिं वसा॑ना उद॒कं प॒दापुः॑ ॥५॥ पाकः॑ पृच्छामि॒ मन॒सावि॑जानन् दे॒वाना॑मे॒ना निहि॑ता प॒दानि॑ । व॒त्से ब॒ष्कयेऽधि॑ स॒प्त तन्तू॒न् वि त॑त्निरे क॒वय॒ ओत॒वा उ॑ ॥६॥ अचि॑कित्वांस्चिकि॒तुष॑श्चि॒दत्र॑ क॒वीन् पृ॑च्छामि वि॒द्वनो॒ न वि॒द्वान्। वि यस्त॒स्तम्भ षडि॒मा रजां॑स्य॒जस्य॑ रू॒पे किमपि॑ स्वि॒देक॑म्॥७॥ मा॒ता पि॒तर॑मृ॒त आ ब॑भाज धी॒त्यग्रे॒ मन॑सा॒ सं हि ज॒ग्मे। सा बी॑भ॒त्सुर्गर्भ॑रसा॒ निवि॑द्धा॒ नम॑स्वन्त॒ इदु॑पवा॒कमी॑युः ॥८॥ यु॒क्ता मा॒तासि॑द्धु॒रि दक्षि॑णाया॒ अति॑ष्ठ॒द् गर्भो॑ वृज॒नीष्व॒न्तः । अमी॑मेद् व॒त्सो अनु॒ गाम॑पश्यद् विश्वरू॒प्यंऽ त्रि॒षु योज॑नेषु ॥९॥ ति॒स्रो मा॒तॄस्त्रीन् पि॒तॄन् बिभ्र॒देक॑ ऊ॒र्ध्वस्त॑स्थौ॒ नेमव॑ ग्लापयन्त । म॒न्त्रय॑न्ते दि॒वो अ॒मुष्य॑ पृ॒ष्ठे वि॑श्व॒विदो॒ वाच॒मवि॑श्वविन्नाम्॥१०॥ पञ्चा॑रे च॒क्रे प॑रि॒वर्त॑माने॒ यस्मि॑न्नात॒स्थुर्भुव॑नानि॒ विश्वा॑ । तस्य॒ नाक्ष॑स्तप्यते॒ भूरि॑भारः स॒नादे॒व न च्छि॑द्यते॒ सना॑भिः ॥११॥ पञ्च॑पादं पि॒तरं॒ द्वाद॑शाकृतिं दि॒व आ॑हुः परे॒ अर्धे॑ पुरी॒षिण॑म्। अथे॒मे अ॒न्य उप॑रे विचक्ष॒णे स॒प्तच॑क्रे॒ षड॑र आहु॒रर्पि॑तम्॥१२॥ द्वाद॑शारं न॒हि तज्जरा॑य॒ वर्व॑र्ति च॒क्रं परि॒ द्यामृ॒तस्य॑ । आ पु॒त्रा अ॑ग्ने मिथु॒नासो॒ अत्र॑ स॒प्त श॒तानि॑ विंश॒तिश्च॑ तस्थुः ॥१३॥ सने॑मि च॒क्रम॒जरं॒ वि वा॑वृत उत्ता॒नायां॒ दश॑ यु॒क्ता व॑हन्ति । सूर्य॑स्य॒ चक्षू॒ रज॑सै॒त्यावृ॑तं॒ यस्मि॑न्नात॒स्थुर्भुव॑नानि॒ विश्वा॑ ॥१४॥ स्त्रियः॑ स॒तीस्ताँ उ॑ मे पुं॒सः आ॑हुः॒ पश्य॑दक्ष॒ण्वान् न वि चे॑तद॒न्धः । क॒विर्यः पु॒त्रः स ई॒मा चि॑केत॒ यस्ता वि॑जा॒नात् स पि॒तुष्पि॒तास॑त्॥१५॥ सा॒कं॒जानां॑ स॒प्तथ॑माहुरेक॒जं षडिद् य॒मा ऋष॑यो देव॒जा इति॑ । तेषा॑मि॒ष्टानि॒ विहि॑तानि धाम॒श स्था॒त्रे रे॑जन्ते॒ विकृ॑तानि रूप॒शः ॥१६॥ अ॒वः परे॑ण प॒र ए॒नाव॑रेण प॒दा व॒त्सं बिभ्र॑ती॒ गौरुद॑स्थात्। सा क॒द्रीची॒ कं स्वि॒दर्धं॒ परा॑गा॒त् क्वऽस्वित्सूते न॒हि यू॒थे अ॒स्मिन्॥१७॥ अ॒वः परे॑ण पि॒तरं॒ यो अ॑स्य॒ वेदा॒वः परे॑ण प॒र ए॒ना व॑रेण । क॒वी॒यमा॑नः॒ क इ॒ह प्र वो॑चद् दे॒वं मनः॒ कुतो॒ अधि॒ प्रजा॑तम्॥१८॥ ये अ॒र्वाञ्च॒स्ताँ उ॒ परा॑च आहु॒र्ये परा॑ञ्च॒स्ताँ उ॑ अ॒र्वाच॑ आहुः । इन्द्र॑श्च॒ या च॒क्रथुः॑ सोम॒ तानि॑ धु॒रा न यु॒क्ता रज॑सो वहन्ति ॥१९॥ द्वा सु॑प॒र्णा स॒युजा॒ सखा॑या समा॒नं वृ॒क्षं परि॑ षस्वजाते । तयो॑र॒न्यः पिप्प॑लं स्वा॒द्वत्त्यन॑श्नन्न॒न्यो अ॒भि चा॑कशीति ॥२०॥ यस्मि॑न् वृ॒क्षे म॒ध्वदः॑ सुप॒र्णा नि॑वि॒शन्ते॒ सुव॑ते॒ चाधि॒ विश्वे॑ । तस्य॒ यदा॒हुः पिप्प॑लं स्वा॒द्वग्रे॒ तन्नोन्न॑श॒द् यः पि॒तरं॒ न वेद॑ ॥२१॥ यत्रा॑ सुप॒र्णा अ॒मृत॑स्य भ॒क्षमनि॑मेषं वि॒दथा॑भि॒स्वर॑न्ति । ए॒ना विश्व॑स्य॒ भुव॑नस्य गो॒पाः स मा॒ धीरः॒ पाक॒मत्रा वि॑वेश ॥२२॥

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The second brother of this lovely Hotar, hoary with eld, is the voracious Lightning. The third is he whose back is balmed with butter. Here have I seen the King with seven male children. The seven make the one-wheeled chariot ready: bearing seven names the single Courser draws it. The wheel, three-naved, is sound and undecaying: thereon these worlds of life are all dependent. The seven who on this seven-wheeled car are mounted have horses, seven in tale, who draw them onward. Seven sisters utter songs of praise together, in whom the Cows' seven names are held and treasured. Who hath beheld at birth the Primal Being, when She who hath no bone supports the bony? Where is the blood of earth, the life, the spirit? Who may ap- proach the man who knows, to ask it? Let him who knoweth presently declare it, this lovely Bird's securely-founded station. Forth from his head the Cows draw milk, and wearing his ves- ture with their foot have drunk the water. Unripe in mind, in spirit undiscerning, I ask of these the Gods' established places. High up above the yearling Calf the sages, to form a web, their own seven threads have woven. Here, ignorant, I ask the wise who know it, as one who knows not, for the sake of knowledge, What is That One, who in the Unborn's image hath stablished and fixed firm this world's six regions. The Mother gave the Sire his share of Order. With thought at first she wedded him in spirit. She, coyly loth, was filled with dew prolific. With adoration men approached to praise her. Yoked was the Mother to the boon Cow's car-pole; in humid folds of cloud the infant rested. Then the Calf lowed and looked upon the Mother, the Cow who wears all shapes in three directions. Bearing three mothers and three fathers, single he stood erect: they never made him weary. On yonder heaven's high ridge they speak together in speech not known to all, themselves all-knowing. Upon the five-spoked wheel revolving ever, whereon all crea- tures rest and are dependent, The axle, heavy-laden, is not heated: the nave from ancient time remains unheated. They call him in the farther half of heaven the Sire five-footed, of twelve forms, wealthy in watery store. These others, later still, say that he takes his stand upon a seven- wheeled car, six-spoked, whose sight is clear. Formed with twelve spokes, too strong for age to weaken, this wheel of during Order rolls round heaven. Herein established, joined in pairs together, seven hundred sons and twenty stand, O Agni. The wheel revolves, unwasting, with its felly: ten draw it, yoked to the far-stretching car-pole. Girt by the region moves the eye of Sūrya, on whom dependent rest all living creatures. They told me these were males, though truly females. He who hath eyes sees this, the blind discerns not. The son who is a sage hath comprehended: who knows this rightly is his father's father. Of the co-born they call the seventh single-born: the six twin, pairs are called the Rishis, sons of Gods. Their good gifts sought of men are ranged in order due, and, various, form by form, move for their guiding Lord. Beneath the upper realm, above this lower, bearing her Calf at foot, the Cow hath risen. Whitherward, to what place hath she departed? Where doth she calve? Not in this herd of cattle. Who, that the father of this Calf discerneth beneath the upper realm, above the lower, Showing himself a sage, may here declare him? Whence hath the godlike spirit had its rising? Those that come hitherward they call departing, those that depart they call directed hither. Whatever ye have made, Indra and Soma! steeds draw, as' twere, yoked to the region's car-pole. Two Birds with fair wings, knit with bonds of friendship, in the same sheltering tree have found a refuge, One of the twain eats the sweet Fig-tree's berry: the other, eat- ing not, regardeth only. The tree whereon the fine Birds eat the sweetness, where they all rest and procreate their offspring Upon the top, they say the fruit is luscious: none gaineth it who knoweth not the Father. Where the fine birds hymn ceaselessly their portion of life eter- nal, and the sacred synods. There is the Universe's Guard and Keeper who, wise hath entered into me the simple.

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ऋचा / सूक्त

आत्मा। १-२८ ब्रह्मा। गौः, विराट् अध्यात्मम्, २३ मित्रावरुणौ। त्रिष्टुप्, १,७,१४,१७-१८ जगती, २१ पञ्चपदातिशक्वरी, २४ चतुष्पदा पुरस्कृतिर्भुरिगतिजगती, २, २६-२७ भुरिक्। यद् गा॑य॒त्रे अधि॑ गाय॒त्रमाहि॑तं॒ त्रैष्टु॑भं वा॒ त्रैष्टु॑भान्नि॒रत॑क्षत । यद् वा॒ जग॒ज्जग॒त्याहि॑तं प॒दं य इत् तद् वि॒दुस्ते अ॑मृत॒त्वमा॑नशुः ॥१॥ गा॒य॒त्रेण॒ प्रति॑ मिमीते अ॒र्कम॒र्केण॒ साम॒ त्रैष्टु॑भेन वा॒कम्। वा॒केन॑ वा॒कं द्वि॒पदा॒ चतु॑ष्पदा॒क्षरे॑ण मिमते स॒प्त वाणीः॑ ॥२॥ जग॑ता॒ सिन्धुं॑ दि॒व्यऽस्कभायद् रथंत॒रे सूर्यं॒ पर्य॑पश्यत्। गा॒य॒त्रस्य॑ स॒मिध॑स्ति॒स्र आ॑हु॒स्ततो॑ म॒ह्ना प्र रि॑रिचे महि॒त्वा॥३॥ उप॑ ह्वये सु॒दुघां॑ धे॒नुमे॒तां सु॒हस्तो॑ गो॒धुगु॒त दो॑हदेनाम्। श्रेष्ठं॑ स॒वं स॑वि॒ता सा॑विषन्नो॒ऽभीऽद्धो घ॒र्मस्तदु॒ षु प्र वो॑चत्॥४॥ हि॒ङ्कृ॒ण्व॒ती व॑सु॒पत्नी॒ वसू॑नां व॒त्समि॒च्छन्ती॒ मन॑सा॒भ्यागा॑त्। दु॒हाम॒श्विभ्यां॒ पयो॑ अ॒घ्न्येयं सा व॑र्धतां मह॒ते सौभ॑गाय ॥५॥ गौर॑मीमेद॒भि व॒त्सं मि॒षन्तं॑ मू॒र्धानं॒ हिङ्ङ॑कृणो॒न्मात॒वा उ॑ । सृक्वा॑णं घ॒र्मम॒भि वा॑वशा॒ना मिमा॑ति मा॒युं पय॑ते॒ पयो॑भिः ॥६॥ अ॒यं स शि॑ङ्क्ते॒ येन॒ गौर॒भिवृ॑ता॒ मिमा॑ति मा॒युं ध्व॒सना॒वधि॑ श्रि॒ता। सा चि॒त्तिभि॒र्नि हि च॒कार॒ मर्त्या॑न् वि॒द्युद् भव॑न्ती॒ प्रति॑ व॒व्रिमौ॑हत ॥७॥ अ॒नच्छ॑ये तु॒रगा॑तु जी॒वमेज॑द् ध्रु॒वं मध्य॒ आ प॒स्त्याऽनाम्। जी॒वो मृ॒तस्य॑ चरति स्व॒धाभि॒रम॑र्त्यो॒ मर्त्ये॑ना॒ सयो॑निः ॥८॥ वि॒धुं द॑द्रा॒णं स॑लि॒लस्य॑ पृ॒ष्ठे युवा॑नं॒ सन्तं॑ पलि॒तो ज॑गार । दे॒वस्य॑ पश्य॒ काव्यं॑ महि॒त्वाद्य म॒मार॒ स ह्यः समा॑न ॥९॥ य ईं॑ च॒कार॒ न सो अ॒स्य वे॑द॒ य ईं॑ द॒दर्श॒ हिरु॒गिन्नु तस्मा॑त्। स मा॒तुर्योना॒ परि॑वीतो अ॒न्तर्ब॑हुप्र॒जा निरृ॑ति॒रा वि॑वेश ॥१०॥ अप॑श्यं गो॒पाम॑नि॒पद्य॑मान॒मा च॒ परा॑ च प॒थिभि॒श्चर॑न्तम्। सस॒ध्रीचीः॒ स विषू॑ची॒र्वसा॑न॒ आ व॑रीवर्ति॒ भुव॑नेष्व॒न्तः ॥११॥ द्यौर्नः॑ पि॒ता ज॑नि॒ता नाभि॒रत्र॒ बन्धु॑र्नो मा॒ता पृ॑थि॒वी म॒हीयम्। उ॒त्ता॒नयो॑श्च॒म्वो॒३र्योनि॑र॒न्तरत्रा॑ पि॒ता दु॑हि॒तुर्गर्भ॒माधा॑त्॥१२॥ पृ॒च्छामि॑ त्वा॒ पर॒मन्तं॑ पृथि॒व्याः पृ॒च्छामि॒ वृष्णो॒ अश्व॑स्य॒ रेतः॑ । पृ॒च्छामि॒ विश्व॑स्य॒ भुव॑नस्य॒ नाभिं॑ पृ॒च्छामि॑ वा॒चः प॑र॒मं व्योऽम ॥१३॥ इ॒यं वेदिः॒ परो॒ अन्तः॑ पृथि॒व्या अ॒यं सोमो॒ वृष्णो॒ अश्व॑स्य॒ रेतः॑ । अ॒यं य॒ज्ञो विश्व॑स्य॒ भुव॑नस्य॒ नाभि॑र्ब्र॒ह्मायं वा॒चः प॑र॒मं व्योऽम ॥१४॥ न वि जा॑नामि॒ यदि॑वे॒दमस्मि॑ नि॒ण्यः संन॑द्धो॒ मन॑सा चरामि । य॒दा माग॑न् प्रथम॒जा ऋ॒तस्यादिद् वा॒चो अ॑श्नुवे भा॒गम॒स्याः ॥१५॥ अपा॒ङ् प्राङे॑ति स्व॒धया॑ गृभी॒तोऽम॑र्त्यो॒ मर्त्ये॑ना॒ सयो॑निः । ता शश्व॑न्ता विषू॒चीना॑ वि॒यन्ता॒ न्य॑१न्यं चि॒क्युर्न नि चि॑क्युर॒न्यम्॥१६॥ स॒प्तार्ध॑ग॒र्भा भुव॑नस्य॒ रेतो॒ विष्णो॑स्तिष्ठन्ति प्र॒दिशा॒ विध॑र्मणि । ते धी॒तिभि॒र्मन॑सा॒ ते वि॑प॒श्चितः॑ परि॒भुवः॑ परि॑ भवन्ति वि॒श्वतः॑ ॥१७॥ ऋ॒चो अ॒क्षरे॑ पर॒मे व्योऽम॒न् यस्मि॑न् दे॒वा अधि॒ विश्वे॑ निषे॒दुः । यस्तन्न वेद॒ किमृ॒चा क॑रिष्यति॒ य इत् तद् वि॒दुस्ते अ॒मी समा॑सते ॥१८॥ ऋ॒चः प॒दं मात्र॑या क॒ल्पय॑न्तोऽर्ध॒र्चेन॑ चाक्लृपु॒र्विश्व॒मेज॑त्। त्रि॒पाद् ब्रह्म॑ पुरु॒रूपं॒ वि त॑ष्ठे॒ तेन॑ जीवन्ति प्र॒दिश॒श्चत॑स्रः ॥१९॥ सू॒य॒व॒साद् भग॑वती॒ हि भू॒या अधा॑ व॒यं भग॑वन्तः स्याम । अ॒द्धि तृण॑मघ्न्ये विश्व॒दानीं॒ पिब॑ शु॒द्धमु॑द॒कमा॒चर॑न्ती ॥२०॥ गौरिन्मि॑माय सलि॒लानि॒ तक्ष॒त्येक॑पदी द्वि॒पदी॒ सा चतु॑ष्पदी । अ॒ष्टाप॑दी॒ नव॑पदी बभू॒वुषी॑ स॒हस्रा॑क्षरा॒ भुव॑नस्य प॒ङ्क्तिस्तस्याः॑ समु॒द्रा अधि॒ वि क्ष॑रन्ति ॥२१॥ कृ॒ष्णं नि॒यानं॒ हर॑यः सुप॒र्णा अ॒पो वसा॑ना॒ दिव॒मुत्प॑तन्ति । तं आव॑वृत्र॒न्त्सद॑नादृ॒तस्यादिद् घृ॒तेन॑ पृथि॒वीं व्यूऽदुः ॥२२॥ अ॒पादे॑ति प्रथ॒मा प॒द्वती॑नां॒ कस्तद् वां॑ मित्रावरु॒णा चि॑केत । गर्भो॑ भा॒रं भ॑र॒त्या चि॑दस्या ऋ॒तं पिप॒र्त्यनृ॑तं नि पा॑ति ॥२३॥ वि॒राड् वाग् विरा॑ट् पृ॑थि॒वी वि॒राड॒न्तरि॑क्षं वि॒राट् प्र॒जाप॑तिः । वि॒राण्मृ॒त्युः सा॒ध्याना॑मधिरा॒जो ब॑भूव॒ तस्य॑ भू॒तं भव्यं॒ वशे॒ स मे॑ भू॒तं भव्यं॒ वशे॑ कृणोतु ॥२४॥ श॒क॒मयं॑ धू॒ममा॒राद॑पश्यं विषू॒वता॑ प॒र ए॒नाव॑रेण । उ॒क्षाणं॒ पृश्नि॑मपचन्त वी॒रास्तानि॒ धर्मा॑णि प्रथ॒मान्या॑सन्॥२५॥ त्रयः॑ के॒शिन॑ ऋतु॒था वि च॑क्षते संवत्स॒रे व॑पत॒ एक॑ एषाम्। विश्व॑म॒न्यो अ॑भि॒चष्टे॒ शची॑भि॒र्ध्राजि॒रेक॑स्य ददृशे॒ न रू॒पम्॥२६॥ च॒त्वारि॒ वाक् परि॑मिता प॒दानि॒ तानि॑ विदुर्ब्राह्म॒णा ये म॑नी॒षिणः॑ । गुहा॒ त्रीणि॒ निहि॑ता॒ नेङ्ग॑यन्ति तु॒रीयं॑ वा॒चो म॑नु॒ष्याऽवदन्ति ॥२७॥ इन्द्रं॑ मि॒त्रं वरु॑णम॒ग्निमा॑हु॒रथो॑ दि॒व्यः स सु॑प॒र्णो ग॒रुत्मा॑न्। ए॒कं सद् विप्रा॑ बहु॒धा व॑दन्त्य॒ग्निं य॒मं मा॑त॒रिश्वा॑नमाहुः ॥२८॥

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How on the Gāyatri the Gāyatri was based; how from the Trishtup they fashioned the Trishtup forth: How on the Jagatī was based the Jagatī—they who know this have won themselves immortal life. With Gāyatri he measures out the praise-song, Sāman with praise-song, triplet with the Trishtup, The triplet with the two or four-foot measure, and with the syllable they form seven metres. With Jagatī the flood in heaven he stablished, and saw the Sun in the Rathantara Sāman. Gāyatri hath, they say, three logs for burning: hence it excels in majesty and vigour. I invocate this Milch-cow good at milking, so that the Milker, deft of hand, may milk her. May "Savitar give goodliest stimulation. The caldron is made hot: he will proclaim it. She, Lady of all treasures, hath come hither, yearning in spirit for her calf, and lowing. May this Cow yield her milk for both the Asvins, and may she prosper to our high advantage. The Cow hath lowed after her blinking youngling: she licks his forehead as she lows, to form it. His mouth she fondly calls to her warm udder, and suckles him with milk while gently lowing. He also snorts, by whom encompassed round the Cow lows as she closely clings to him who sheds the rain. She with her shrilling cries hath humbled mortal men, and turn- ed to lightning, hath stripped off her covering robe. That which hath breath and life and speed and motion lies firmly stablished in the midst of houses. The living moves by powers of the departed: the immortal is the brother of the mortal. The old hath waked the young Moon from his slumber, who runs his circling course with many round him. Behold the God's high wisdom in its greatness: he who died yesterday to-day is living. He who hath made him doth not comprehend him: from him who saw him surely he is hidden. He, yet enveloped in his mother's bosom, source of much life, hath sunk into destruction. I saw the Herdsman, him who never stumbles, approaching by his pathways and departing. He clothed with gathered and diffusive splendours, within the worlds continually travels. Dyaus is our father, our begetter: kinship is here. This great Earth is our kin and mother. Between the wide-spread world-halves is the birth-place. The Father laid the Daughter's germ within it. I bid thee tell me earth's extremest limit, about the Stallion's genial flow I ask thee; I ask about the universe's centre, and touching highest heaven where Speech abideth. The earth's most distant limit is this altar: this Soma is the Stallion's genial humour; This sacrifice the universe's centre: this Brāhman highest heaven where Speech abideth. What thing I truly am I know not clearly: mysterious, fettered in my mind I wander. When the first-born of holy Law approached me, then of this Speech I first obtain a portion. Back, forward goes he, grasped by power inherent, immortal born the brother of the mortal. Ceaseless they move in opposite directions: men mark the one and fail to mark the other. Seven germs unripened yet are Heaven's prolific seed: their functions they maintain by Vishnu's ordinance. Endued with wisdom through intelligence and thought, present on every side they compass us about. Upon what syllable of holy praise-hymn, as 'twere their highest heaven, the Gods repose them Who knows not this, what will he do with praise-hymn? But they who know it well sit here assembled. They, ordering the verse's foot by measure, with the half-verse arranged each thing that moveth. Prayer was diffused in many forms three-footed thereby the world's four regions have their being Fortunate mayst thou be with goodly pasture, and may we also be exceeding wealthy. Feed on the grass, O Cow, through all the seasons, and coming hitherward drink limpid water. Forming the water-floods the Cow herself hath lowed, one-foot- ed or two-footed or four-footed, she, Who hath become eight-footed or acquired nine feet, the uni- verse's thousand-syllabled Pankti. From her descend in streams the seas of water. Dark the descent: the birds are golden-coloured. Robed in the floods they fly aloft to heaven. Again from Order's seat have they descended, and inundated all the earth with fatness. The footless Maid precedeth footed creatures. Who marketh, Mitra Varuna! this your doing? The Babe unborn supporteth this world's burthen, supporteth Right and watcheth Wrong and Falsehood. Virāj is Speech, and Earth, and Air's mid-region. He is Praja- pati, and he is Mrityu. He is the Lord Imperial of the Sādhyas. He rules what is and what shall be hereafter. May he make me lord of what is and shall be. 1 saw from far away the smoke of fuel with spires that rose on high o'er that beneath it. The heroes cooked and dressed the spotted bullock. These were the customs in the days aforetime. Three with long tresses show in ordered season. One of them sheareth when the year is ended. One with his powers the universe regardeth. Of one the sweep is seen, but not the figure. Speech hath been measured out in four divisions: the Brāhmans who have wisdom comprehend them. Three, kept in close concealment, cause no motion. Of Speech men speak the fourth division only. They call him Indra, Mitra, Varuna, Agni; and he is heavenly nobly-winged Garutmān. That which is One bards call by many a title: they call It Agni, Yama, Mātariswan.

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॥ इति ॥