उदेहि वाजिन् यो अप्स्व् अन्तर् इदं राष्ट्रं प्र विश सूनृतावत् । यो रोहितो विश्वम् इदं जजान स त्वा राष्ट्राय सुभृतं बिभर्तु ॥१॥
udehi vājin yo apsv antar idaṃ rāṣṭraṃ pra viśa sūnṛtāvat | yo rohito viśvam idaṃ jajāna sa tvā rāṣṭrāya subhṛtaṃ bibhartu ||1||
Rise up, O powerful one (? vājín) that [art] within the waters, enter into this kingdom [that is] full of pleasantness; the ruddy one (róhita) that generated this all—let him bear thee, well-borne, unto kingdom.
उद् वाज आ गन् यो अप्स्व् अन्तर् विश आ रोह त्वद्योनयो याः । सोमं दधानो ऽप ओषधीर् गाश् चतुष्पदो द्विपद आ वेशयेह ॥२॥
ud vāja ā gan yo apsv antar viśa ā roha tvadyonayo yāḥ | somaṃ dadhāno 'pa oṣadhīr gāś catuṣpado dvipada ā veśayeha ||2||
Up hath arisen the power (? vā́ja) that is within the waters; mount (ā-ruh) thou the clans (víç) that are sprung from thee (tvádyoni); assuming (dhā) the soma, the waters, the herbs, the kine, make thou the four-footed, the two-footed ones to enter here.
yūyam ugrā marutaḥ pṛśnimātara indreṇa yujā pra mṛṇīta śatrūn | ā vo rohitaḥ śṛṇavat sudānavas triṣaptāso marutaḥ svādusaṃmudaḥ ||3||
Do ye [who are] formidable, O Maruts, sons of the spotted mother, with Indra as ally, slaughter our foes; the ruddy one shall listen to you, ye liberal ones (sudā́nu), ye thrice seven Maruts that enjoy sweets together.
The ruddy one ascended (ruh), mounted the ascents (rúh); [he,] the embryo of the wives, [mounted] the lap of births; him, taken hold of by them (f.), the six wide [spaces] discovered; seeing in advance the track, he hath brought (ā-hṛ) hither the kingdom.
आ ते राष्ट्रम् इह रोहितो ऽहार्षीद् व्य् आस्थन् मृधो अभयं ते अभूत् । तस्मै ते द्यावापृथिवी रेवतीभिः कामं दुहाताम् इह शक्वरीभिः ॥५॥
ā te rāṣṭram iha rohito 'hārṣīd vy āsthan mṛdho abhayaṃ te abhūt | tasmai te dyāvāpṛthivī revatībhiḥ kāmaṃ duhātām iha śakvarībhiḥ ||5||
The ruddy one hath brought hither thy kingdom; the scorners have scattered; fearlessness hath become thine; unto thee, being such, let heaven-and-earth, by the revátīs, yield (duh) here thy desire by the çákvarīs.
rohito dyāvāpṛthivī jajāna tatra tantuṃ parameṣṭhī tatāna | tatra śiśriye 'ja ekapādo 'dṛṃhad dyāvāpṛthivī balena ||6||
The ruddy one generated heaven-and-earth; there the most exalted one stretched the line (tántu); there was supported (çri) the one-footed goat (? ajá); by strength he made firm (dṛh) heaven-and-earth.
rohito dyāvāpṛthivī adṛṃhat tena sva stabhitaṃ tena nākaḥ | tenāntarikṣaṃ vimitā rajāṃsi tena devā amṛtam anv avindan ||7||
The ruddy one made firm heaven-and-earth; by him was established the sky (svàr), by him the firmament (nā́ka); by him the atmosphere, the spaces (rájas) were measured out; by him the gods discovered immortality (amṛ́ta).
वि रोहितो अमृशद् विश्वरूपं समाकुर्वाणः प्ररुहो रुहश् च । दिवं रूढ्वा महता महिम्ना सं ते राष्ट्रम् अनक्तु पयसा घृतेन ॥८॥
vi rohito amṛśad viśvarūpaṃ samākurvāṇaḥ praruho ruhaś ca | divaṃ rūḍhvā mahatā mahimnā saṃ te rāṣṭram anaktu payasā ghṛtena ||8||
The ruddy one examined (vi-mṛç) the all-formed, collecting to himself the fore-ascents and the ascents; having ascended the sky with great greatness, let him anoint (sam-añj) thy kingdom with milk, with ghee.
What ascents, fore-ascents thou hast, what on-ascents (ārúh) thou hast, with which thou fillest the sky, the atmosphere, with the bráhman, with the milk of them increasing, do thou watch over the people (víç) in the kingdom of the ruddy one.
yas te viśas tapasaḥ saṃbabhūvur vatsaṃ gāyatrīm anu tā ihāguḥ | tās tvā viśantu manasā śivena saṃmātā vatso abhy etu rohitaḥ ||10|| 1
What clans (víç) of thine came into being out of ardor (tápas), those have come hither after the young (vatsá), the gāyatrī́; let them enter (ā-viç) into thee with propitious mind; let the ruddy young with its mother go against [them].
The ruddy one hath stood aloft upon the firmament (nā́kā), generating all forms, [he,] young, poet; Agni shineth forth with keen light; in the third space (rájas) he hath done dear things.
सहस्रशृङ्गो वृषभो जातवेदा घृताहुतः सोमपृष्ठः सुवीरः । मा मा हासीन् नाथितो नेत् त्वा जहानि गोपोषं च मे वीरपोषं च धेहि ॥१२॥
sahasraśṛṅgo vṛṣabho jātavedā ghṛtāhutaḥ somapṛṣṭhaḥ suvīraḥ | mā mā hāsīn nāthito net tvā jahāni gopoṣaṃ ca me vīrapoṣaṃ ca dhehi ||12||
The thousand-horned bull Jātavedas, offered to with ghee, soma-backed, having good heroes—let him not abandon me; let me not, a suppliant, abandon thee*; assign thou to me both prosperity in kine and prosperity in heroes.
The ruddy one is generator and mouth of the sacrifice; to the ruddy one I make oblation with speech, with hearing, with mind; to the ruddy one go the gods with favoring mind; let him cause me to ascend with ascensions (róha) of meeting (sāmityá).
The ruddy one disposed the sacrifice for Viçvakarman; therefrom have these brilliancies come unto me; may I speak thy navel (nā́bhi) upon the range (majmán) of existence.
Unto thee ascended bṛhatī́ and pan̄ktí, unto [thee], O Jātavedas, kakúbh with honor; unto thee ascended the uṣṇíhā syllable, the váṣaṭ -utterance; unto thee ascended the ruddy one along with seed.
This one clothes himself in the embryo (womb?) of the earth; this one clothes himself in the sky, the atmosphere; this one, on the summit of the reddish one, has penetrated the heaven (svàr), the worlds.
O lord of speech, [be] earth pleasant to us; [be] the lair (yóni) pleasant, [be] our couch very propitious; just here be breath in our companionship; thee here, O most exalted one, let Agni surround with life-time, with honor.
वाचस् पत ऋतवः पञ्च ये नौ वैश्वकर्मणाः परि ये संबभूवुः । इहैव प्राणः सख्ये नो अस्तु तं त्वा परमेष्ठिन् परि रोहित आयुषा वर्चसा दधातु ॥१८॥
vācas pata ṛtavaḥ pañca ye nau vaiśvakarmaṇāḥ pari ye saṃbabhūvuḥ | ihaiva prāṇaḥ sakhye no astu taṃ tvā parameṣṭhin pari rohita āyuṣā varcasā dadhātu ||18||
O lord of speech, the five seasons that are ours, that came forth into being as Viçvakarman's—just here be breath in our companionship; thee here, O most exalted one, let the ruddy one surround with life-time, with honor.
vācas pate saumanasaṃ manaś ca goṣṭhe no gā janaya yoniṣu prajāḥ | ihaiva prāṇaḥ sakhye no astu taṃ tvā parameṣṭhin pary aham āyuṣā varcasā dadhātu ||19||
O lord of speech, [generate] well-willing and mind; generate kine in our stall (goṣṭhá), progeny in our wombs (yóni); just here be breath in our companionship; thee here, O most exalted one, I surround with life-time, with honor.
May Savitar, god Agni, surround thee [with honor]; with honor may Mitra-and-Varuṇa deck (abhi ⌊+ dhā ⌋) thee; striding down all niggards come thou; thou hast made this kingdom full of pleasantness.
She that is ruddy (róhiṇī) is submissive to the ruddy one, being liberal (sūrí), of beautiful color, vast (bṛhatī́), very splendid; by her may we conquer booty (? vā́jān) of all forms; by her may we overcome all fighters.
Here the seat (sádas), she that is ruddy, of the ruddy one; yonder the road by which the spotted one (f.) goes; her the Gandharvas, the Kaçyapas, lead up; her the poets defend unremittingly.
The sun's yellow (hári) bright (ketumánt) horses, immortal, constantly draw the easy-running chariot; the ghee-drinking ruddy one, shining (bhrāj), the god, entered the spotted sky.
यो रोहितो वृषभस् तिग्मशृङ्गः पर्य् अग्निं परि सूर्यं बभूव । यो विष्टभ्नाति पृथिवीं दिवं च तस्माद् देवा अधि सृष्टीः सृजन्ते ॥२५॥
yo rohito vṛṣabhas tigmaśṛṅgaḥ pary agniṃ pari sūryaṃ babhūva | yo viṣṭabhnāti pṛthivīṃ divaṃ ca tasmād devā adhi sṛṣṭīḥ sṛjante ||25||
The ruddy one, the sharp-horned bull, who encompassed Agni, the sun, who props asunder (vi-stabh) the earth and the heaven—out of him do the gods create creations.
vi mimīṣva payasvatīṃ ghṛtācīṃ devānāṃ dhenur anapaspṛg eṣā | indraḥ somaṃ pibatu kṣemo astv agniḥ pra stautu vi mṛdho nudasva ||27||
Measure thou out (vi-mā) the milk-giving, ghee-dripping (ghṛtā́ñc) [cow]; this is the unresisting milch-cow of the gods. Let Indra drink the soma; let there be comfort (kṣéma); let Agni commence praising; do thou thrust away the scorners.
O Agni, make our rivals fall below us; stagger the truculent (utpípāna) fellow, O Brihaspati; O Indra-and-Agni, O Mitra-and-Varuṇa, let them fall below [us], impotent in their fury.
The young (vatsá) of the virā́j, the bull of prayers (matí), mounted, bright-backed, the atmosphere; with ghee they sing (arc) the song (arká) unto the young; him, being bráhman, they increase with bráhman.
दिवं च रोह पृथिवीं च रोह राष्ट्रं च रोह द्रविणं च रोह । प्रजां च रोहामृतं च रोह रोहितेन तन्वं सं स्पृषस्व ॥३४॥
divaṃ ca roha pṛthivīṃ ca roha rāṣṭraṃ ca roha draviṇaṃ ca roha | prajāṃ ca rohāmṛtaṃ ca roha rohitena tanvaṃ saṃ spṛṣasva ||34||
Both ascend thou to heaven and ascend to earth; both ascend to kingdom and ascend to property; both ascend to progeny and ascend to immortality; make thyself contiguous with the ruddy one.
रोहिते द्यावापृथिवी अधि श्रिते वसुजिति गोजिति संधनाजिति । सहस्रं यस्य जनिमानि सप्त च वोचेयं ते नाभिं भुवनस्याधि मज्मनि ॥३७॥
rohite dyāvāpṛthivī adhi śrite vasujiti gojiti saṃdhanājiti | sahasraṃ yasya janimāni sapta ca voceyaṃ te nābhiṃ bhuvanasyādhi majmani ||37||
On the ruddy one are set (çritá) heaven-and-earth, on the goods-conquering, kine-conquering, booty-conquering one, of whom the births are a thousand and seven; may I speak thy navel on the range of existence.
Glorious thou goest to the directions and quarters, glorious of cattle and of people (carṣaṇí); glorious in the lap of earth, of Aditi, may I become pleasant (cā́ru) like Savitar.
Being yonder, thou knowest here; being on this side, thou seest those things; from this side they see the shining space (rócana), the inspired sun in the sky.
avaḥ pareṇa para enāvareṇa padā vatsaṃ bibratī gaur ud asthāt | sā kadrīcī kaṃ svid ardhaṃ parāgāt kva svit sūte nahi yūthe asmin ||41||
Below the distant, thus beyond the lower, bearing her calf with her foot, the cow hath stood up; whitherwards, to what quarter, hath she forsooth gone away? where giveth she birth? for [it is] not in this herd.
One-footed, two-footed [is] she, four-footed; having become eight-footed, nine-footed, thousand-syllabled, a series of existence; out from her flow apart the oceans.
Having set cold and heat, having made the mountains sacrificial posts (yū́pa), having rain as sacrificial butter, the two fires of the sky-finding ruddy one performed sacrifice (yaj).
The two fires [are] increasing by bráhman, increased with bráhman, offered to with bráhman: kindled with bráhman, the two fires of the sky-finding ruddy one performed sacrifice.
Having shaped (kḷp) the earth as sacrificial hearth, having made the sky sacrificial fee, then having made heat his fire, the ruddy one made all that has soul, with rain as sacrificial butter.
sa yajñaḥ prathamo bhūto bhavyo ajāyata | tasmād dha jajña idaṃ sarvaṃ yat kiṃ cedaṃ virocate rohitena ṛṣiṇābhṛtam ||55||
That first sacrifice was born [as] the one that is, that is to be; from that was born this all, whatsoever shines out (vi-ruc) here, brought (ā-bhṛ) by the ruddy one [as] seer.
यश् च गां पदा स्फुरति प्रत्यङ् सूर्यं च मेहति । तस्य वृश्चामि ते मूलं न छायां करवो ऽपरम् ॥५६॥
yaś ca gāṃ padā sphurati pratyaṅ sūryaṃ ca mehati | tasya vṛścāmi te mūlaṃ na chāyāṃ karavo 'param ||56||
Whoever both kicks a cow with the foot and urinates in face of the sun—of such a one I hew off (vraçc) thy root; thou shalt not further cast (kṛ) shadow.
[Him,] shining (svar) with the brightness (arcís) of the foreknowing quarters, well-winged, flying swift in the ocean (arṇavá)—we would praise the sun, the shepherd of existence, who with his rays shines unto all the quarters.
yat prāṅ pratyaṅ svadhayā yāsi śībhaṃ nānārūpe ahanī karṣi māyayā | tad āditya mahi tat te mahi śravo yad eko viśvaṃ pari bhūma jāyase ||3||
In that thou goest swiftly eastward, westward, at will (svadháyā), makest by magic (māyā́) the two days of diverse form—that, O Āditya, [is] great, that thy great fame (çrā́vas), that thou alone art born about the whole world (bhū́man).
The inspired, hasting (taráṇi), shining one, whom seven numerous (bahú) yellow steeds (harít) draw, whom out of the liquid (? srutá) Atri conducted up the sky—thee here they see going around upon thy race.
मा त्वा दभन् परियान्तम् आजिं स्वस्ति दुर्गां अति याहि शीभम् । दिवं च सूर्य पृथिवीं च देवीम् अहोरात्रे विमिमानो यद् एषि ॥५॥
mā tvā dabhan pariyāntam ājiṃ svasti durgāṃ ati yāhi śībham | divaṃ ca sūrya pṛthivīṃ ca devīm ahorātre vimimāno yad eṣi ||5||
Let them not damage thee going around upon thy race; happily do thou cross the difficulties quickly; when, O sun, thou goest to both sky and divine earth, measuring out day-and-night.
Well-being, O sun, [be] to thy chariot for its moving, wherewith thou goest at once about both borders (ánta)—which thy yellow steeds, of excellent draught, draw: a hundred horses, or else seven, numerous.
Mount (adhi-sthā), O sun, thine easy-running chariot, rich in rays, pleasant, well-horsed, powerful (? vājín), which thy yellow steeds, of excellent draught, draw: a hundred horses, or else seven, numerous.
sapta sūryo harito yātave rathe hiraṇyatvacaso bṛhatīr ayukta | amoci śukro rajasaḥ parastād vidhūya devas tamo divam āruhat ||8||
The sun hath yoked in his chariot, in order to go, his seven great yellow steeds, golden-skinned; the bright one hath been freed from the dimness (? rájas) in the distance; shaking away the darkness, the god hath mounted the sky.
ut ketunā bṛhatā deva āgann apāvṛk tamo 'bhi jyotir aśrait | divyaḥ suparṇaḥ sa vīro vy akhyad aditeḥ putro bhuvanāni viśvā ||9||
The god hath come up with great show (ketú); he hath wasted away the darkness, hath set up (abhi-çri) the light; that hero, heavenly eagle, son of Aditi, hath looked abroad unto all beings.
Rising, thou extendest thy rays; thou adornest thyself with all forms; thou illuminest (vi-bhā) with might (? krátu) both oceans, encompassing all worlds, shining.
They two move on one after the other by magic; two playing young ones go about the ocean; the one looks abroad upon all beings; yellow steeds draw the other with golden [trappings?].
तं सम् आप्नोति जूतिभिस् ततो नाप चिकित्सति । तेनामृतस्य भक्षं देवानां नाव रुन्धते ॥१५॥
taṃ sam āpnoti jūtibhis tato nāpa cikitsati | tenāmṛtasya bhakṣaṃ devānāṃ nāva rundhate ||15||
That one he attains completely (sam-āp) with his swiftnesses; that he desires not to neglect (? apa-cikits); by that [men] do not appropriate the gods' draught of immortality (amṛ́ta).
रोहितो दिवम् आरुहत् तपसा तपस्वी । स योनिम् ऐति स उ जायते पुनः स देवानाम् अधिपतिर् बभूव ॥२५॥
rohito divam āruhat tapasā tapasvī | sa yonim aiti sa u jāyate punaḥ sa devānām adhipatir babhūva ||25||
The ruddy one hath mounted the sky with penance, [he] rich in penance; he comes to the womb (yóni), he is born again; he hath become over-lord of the gods.
यो विश्वचर्षणिर् उत विश्वतोमुखो यो विश्वतस्पाणिर् उत विश्वतस्पृथः । सं बाहुभ्यां भरति सं पतत्रैर् द्यावापृथिवी जनयन् देव एकः ॥२६॥
yo viśvacarṣaṇir uta viśvatomukho yo viśvataspāṇir uta viśvataspṛthaḥ | saṃ bāhubhyāṃ bharati saṃ patatrair dyāvāpṛthivī janayan deva ekaḥ ||26||
He who belongs to all men (-carṣaṇí) and has faces on all sides, who has hands on all sides and palms on all sides—he brings together with his (two) arms, together with his wings (pl.), generating heaven-and-earth, sole god.
ekapād dvipado bhūyo vi cakrame dvipāt tripādam abhy eti paścāt | dvipād dha ṣaṭpado bhūyo vi cakrame ta ekapadas tanvaṃ sam āsate ||27||
The one-footed strode out more than the two-footed; the two-footed falls upon (abhi-i) the three-footed from behind; the two-footed strode out more than the six-footed; they sit together [about] the body of the one-footed.
atandro yāsyan harito yad āsthād dve rūpe kṛṇute rocamānaḥ | ketumān udyant sahamāno rajāṃsi viśvā āditya pravato vi bhāsi ||28||
When, about to go unwearied, he hath approached (ā-sthā) his yellow steeds, he, shining (ruc), makes for himself two forms; rising rich in lights (ketú-), overpowering the dim spaces (rájas), thou illuminest (vi-bhā), O Āditya, all the advances.
Thou shinest (ruc) in the sky, thou shinest in the atmosphere, O flying one; on the earth thou shinest, thou shinest within the waters; both oceans thou hast penetrated (vi-āp) with thy sheen (rúci); a god, O god, art thou, a heaven-conquering bull (mahiṣá).
Hitherward from afar, extended (pra-yam) in mid-route, swift, inspired, flying, he the flying one, perceived (? vícitta) [as] Vishṇu, surpassing (adhi-sthā) with strength—he overpowers with his show (ketú) all that stirs.
Wondrous, understanding (cikitvāṅs), a bull (mahiṣá), an eagle, making to shine the two firmaments (ródasī), the atmosphere—day-and-night, clothing themselves about with the sun, lengthen out all his heroisms.
Keen (tigmá), shining out (vi-bhrāj), sharpening himself, granting the helpful (? araṁgamá) advances, a winged one full of light, a vigor-bestowing bull (mahiṣá), he hath approached (ā-sthā) all the directions, arranging (kḷp).
Wondrous front [and] show (ketú) of the gods, the sun, full of light, going up the directions (pradíç), the day-maker, bright (çukrá), hath overpassed with brightnesses (dyumná) the glooms (támas) [and] all difficulties.
चित्रं देवानाम् उद् अगाद् अनीकं चक्षुर् मित्रस्य वरुणस्याग्नेः । आप्राद् द्यावापृथिवी अन्तरिक्षं सूर्य आत्मा जगतस् तस्थुषश् च ॥३५॥
citraṃ devānām ud agād anīkaṃ cakṣur mitrasya varuṇasyāgneḥ | āprād dyāvāpṛthivī antarikṣaṃ sūrya ātmā jagatas tasthuṣaś ca ||35||
The wondrous front of the gods hath arisen, the eye of Mitra, of Varuṇa, of Agni; he hath filled heaven-and-earth, the atmosphere; the sun is the soul of the moving creation (jágat) and of the stationary (tasthivā́ṅs).
uccā patantam aruṇaṃ suparṇaṃ madhye divas taraṇiṃ bhrājamānam | paśyama tvā savitāraṃ yam āhur ajasraṃ jyotir yad avindad attriḥ ||36||
Flying on high (uccā́), the red eagle, in the midst of the sky hasting, shining—may we see thee, whom men call the impeller (savitṛ́), the unfailing light which Atri found.
दिवस् पृष्ठे धावमानं सुपर्णम् अदित्याः पुत्रं नाथकाम उप यामि भीतः । स नः सूर्य प्र तिर दीर्घम् आयुर् मा रिषाम सुमतौ ते स्याम ॥३७॥
divas pṛṣṭhe dhāvamānaṃ suparṇam adityāḥ putraṃ nāthakāma upa yāmi bhītaḥ | sa naḥ sūrya pra tira dīrgham āyur mā riṣāma sumatau te syāma ||37||
To the eagle running on the back of the sky, to the son of Aditi, I, frightened, approach (upa-yā), desiring refuge; do thou, O sun, lengthen out for us a long life-time; may we take no harm; may we be in thy favor.
sahasrāhṇyaṃ viyatāv asya pakṣau harer haṃsasya patataḥ svargam | sa devānt sarvān urasy upadadya saṃpaśyan yāti bhuvanāni viśvā ||38||
A thousand days' journey are expanded the wings of him, of the yellow swan flying to heaven; he, putting all the gods in his breast, goes viewing together all existences.
The ruddy one became time, the ruddy one in the beginning Prajāpati; the ruddy one [is] face (mouth?) of the sacrifices; the ruddy one brought the bright sky (svàr).
ārohan chukro bṛhatīr atandro dve rūpe kṛṇute rocamānaḥ | citraś cikitvān mahiṣo vātamāyā yāvato lokān abhi yad vibhāti ||42||
He, mounting, glowing [and] unwearied, the great [spaces], makes for himself, shining (ruc), two forms; wondrous, understanding, ⌊bull,⌋ wind-going (??), when he shines out (vi-bhā) upon as many worlds [as there are].
abhy anyad eti pary anyad asyate 'horātrābhyāṃ mahiṣaḥ kalpamānaḥ | sūryaṃ vayaṃ rajasi kṣiyantaṃ gātuvidaṃ havāmahe nādhamānāḥ ||43||
The one he falls upon (abhi-i), the other he casts about—the bull, arranging with day-and-night; we, imploring, call upon the track-finding sun, dwelling in the welkin (rájas).
pṛthivīpro mahiṣo nādhamānasya gātur adabdhacakṣuḥ pari viśvaṃ babhūva | viśvaṃ saṃpaśyant suvidatro yajatra idaṃ śṛṇotu yad ahaṃ bravīmi ||44||
The earth-filling bull (mahiṣá), track of the implorer, of undamaged sight, hath encompassed the all; beholding (sam-paç) the all, beneficent, reverend, let him hear this which I say.
pary asya mahimā pṛthivīṃ samudraṃ jyotiṣā vibhrājan pari dyām antarikṣam | sarvaṃ saṃpaśyant suvidatro yajatra idaṃ śṛṇotu yad ahaṃ bravīmi ||45||
The greatness of him exceeds (pári) the earth, the ocean; shining abroad with light, it exceeds (pári) the sky, the atmosphere; beholding the all, beneficent, reverend, let him hear this which I say.
abodhy agniḥ samidhā janānāṃ prati dhenum ivāyatīm uṣasam | yahvā iva pra vayām ujjihānāḥ pra bhānavaḥ sisrate nākam acha ||46|| 11
Agni hath been awakened by the kindling of men to meet the dawn coming like a milch-cow; like young (yahvá) [birds?] rising forth to a branch, the lights (bhānú) go forth unto the firmament (nā́ka).
ya ime dyāvāpṛthivī jajāna yo drāpim kṛtvā bhuvanāni vaste | yasmin kṣiyanti pradiśaḥ ṣaḍ urvīr yāḥ pataṅgo anu vicākaśīti | tasya devasya kruddhasyaitad āgo ya evaṃ vidvāṃsaṃ brāhmaṇaṃ jināti |
He who generated these two, heaven-and-earth; who clothes himself in existences, making them a garment (drā́pi); in whom abide the six wide directions, toward which he, the flying one, looks all abroad—against that god, angered, [is] this offense (ā́gas); whoso scathes a Brahman that knows thus, do thou, O ruddy one, make him quake, destroy him; fasten on the fetters of the Brahman-scather.
In whom is set (çritá) Virāj, the most exalted one, Prajāpati, Agni Vāiçvānara with the series (pan̄ktí); who took to himself the breath of the lofty one, the brilliancy of the loftiest one—against that god etc. etc.
Upon whom are set (çritá) the six wide [spaces], the five quarters, the four waters, the three syllables (? akṣára) of the sacrifice; who, angered, looked with his eye between the two firmaments (ródaṣī)—against that god etc. etc.
kṛsṇaṃ niyānaṃ harayaḥ suparṇā apo vasānā divam ut patanti | ta āvavṛtrant sadanād ṛtasya | tasya devasya kruddhasyaitad āgo ya evaṃ vidvāṃsaṃ brāhmaṇaṃ jināti |
Black the descent, the yellow eagles, clothing themselves in waters, fly up to the sky; they have come hither from the seat of righteousness—against that god etc. etc.
यत् ते चन्द्रं कश्यप रोचनावद् यत् संहितं पुष्कलं चित्रभानु यस्मिन्त् सूर्या आर्पिताः सप्त साकम् । तस्य देवस्य क्रुद्धस्यैतद् आगो य एवं विद्वांसं ब्राह्मणं जिनाति । उद् वेपय रोहित प्र क्षिणीहि ब्रह्मज्यस्य प्रति मुञ्च पाशान् ॥१०॥ १२
yat te candraṃ kaśyapa rocanāvad yat saṃhitaṃ puṣkalaṃ citrabhānu yasmint sūryā ārpitāḥ sapta sākam | tasya devasya kruddhasyaitad āgo ya evaṃ vidvāṃsaṃ brāhmaṇaṃ jināti | ud vepaya rohita pra kṣiṇīhi brahmajyasya prati muñca pāśān ||10|| 12
What of thee, O Kaçyapa, is bright (candrá), full of shining (rocanā́vant), what that is combined (saṁhitá), splendid (puṣkalá), of wondrous light, in which seven suns are set (ā́rpita) together—against that god etc. etc.
bṛhad enam anu vaste purastād rathaṃtaraṃ prati gṛhṇāti paścāt | jyotir vasāne sadam apramādam | tasya devasya kruddhasyaitad āgo ya evaṃ vidvāṃsaṃ brāhmaṇaṃ jināti |
The bṛhát dresses itself in him in front; the rathaṁtará accepts [him] behind: [both] clothing themselves always in light unremittingly—against that god etc. etc.
The bṛhát was his wing on the one side, rathaṁtará on the other, [both] of like strength, of like motion (? sadhryàñc), when the gods generated the ruddy one—against that god etc. etc.
स वरुणः सायम् अग्निर् भवति स मित्रो भवति प्रातर् उद्यन् । स सविता भूत्वान्तरिक्षेण याति स इन्द्रो भूत्वा तपति मध्यतो दिवम् । तस्य देवस्य क्रुद्धस्यैतद् आगो य एवं विद्वांसं ब्राह्मणं जिनाति ।
sa varuṇaḥ sāyam agnir bhavati sa mitro bhavati prātar udyan | sa savitā bhūtvāntarikṣeṇa yāti sa indro bhūtvā tapati madhyato divam | tasya devasya kruddhasyaitad āgo ya evaṃ vidvāṃsaṃ brāhmaṇaṃ jināti |
This Agni becomes Varuṇa in the evening; in the morning, rising, he becomes Mitra; he, having become Savitar, goes through the atmosphere; he, having become Indra, burns (tap) through the midst of the sky.—Against that god etc. etc.
sahasrāhṇyaṃ viyatāv asya pakṣau harer haṃsasya patataḥ svargam | sa devānt sarvān urasy upadadya saṃpaśyan yāti bhuvanāni viśvā | tasya devasya kruddhasyaitad āgo ya evaṃ vidvāṃsaṃ brāhmaṇaṃ jināti |
A thousand days' journey are expanded the wings of him, of the yellow swan flying to heaven; he, putting all the gods in his breast, goes viewing together all existences.—Against that god etc. etc.