अग्निर् नः शत्रून् प्रत्य् एतु विद्वान् प्रतिदहन्न् अभिशस्तिम् अरातिम् । स सेनां मोहयतु परेषां निर्हस्तांश् च कृणवज् जातवेदाः ॥१॥
agnir naḥ śatrūn praty etu vidvān pratidahann abhiśastim arātim | sa senāṃ mohayatu pareṣāṃ nirhastāṃś ca kṛṇavaj jātavedāḥ ||1||
Let Agni, knowing, go against our foes, burning against the imprecator, the niggard; let him confound (mohaya-) the army of our adversaries (pára); and may Jātavedas make them handless.
yūyam ugrā maruta īdṛśe sthābhi preta mṛṇata sahadhvam | amīmṛṇan vasavo nāthitā ime agnir hy eṣāṃ dūtaḥ pratyetu vidvān ||2||
Ye, O Maruts, are formidable for such a plight; go forward upon [them], kill, overcome! The Vasus have killed [them]; suppliant [are] these; for let Agni, their messenger, go against [their foes], knowing.
Impelled, O Indra, forwards (? pravátā) by thy (two) bays—let thy thunderbolt go forth, slaughtering (pra-mṛ) the foes; smite the on-coming, the following, the fleeing (párāñc); scatter their actual intent.
अग्निर् नो दूतः प्रत्येतु विद्वान् प्रतिदहन्न् अभिशस्तिम् अरातिम् । स चित्तानि मोहयतु परेषां निर्हस्तांश् च कृणवज् जातवेदाः ॥१॥
agnir no dūtaḥ pratyetu vidvān pratidahann abhiśastim arātim | sa cittāni mohayatu pareṣāṃ nirhastāṃś ca kṛṇavaj jātavedāḥ ||1||
Let Agni our messenger, knowing, go against [them], burning against the imprecator, the niggard; let him confound the intents of our adversaries; and may Jātavedas make them handless.
Confounding the intents of those yonder, seizing their limbs, O Apvā, go away; go forth against [them]; consume [them] in their hearts with pangs (çóka); pierce the enemies with seizure (grā́hi), the foes with darkness.
असौ या सेना मरुतः परेषाम् अस्मान् ऐत्य् अभ्य् ओजसा स्पर्धमाना । ताम् विध्यत तमसापव्रतेन यथैषाम् अन्यो अन्यं न जानात् ॥६॥
asau yā senā marutaḥ pareṣām asmān aity abhy ojasā spardhamānā | tām vidhyata tamasāpavratena yathaiṣām anyo anyaṃ na jānāt ||6||
Yonder army of our adversaries, O Maruts, that comes contending against us with force—pierce ye it with baffling darkness, that one of them may not know another.
He hath shouted (? krand); may he be protector of his own here; O Agni, bend apart the two widened firmaments (ródasī); let the all-possessing Maruts harness (yuj) thee; lead thou hither with homage yon man of bestowed oblation.
Indra, the inspired one, however far away, let the ruddy ones set in motion hither (ā-cyāvaya-) in order to friendship, when the gods venture (?) for him a gāyatrī́, a bṛhatī́, a song (arká), with the sāutrāmaṇī́ (ceremony).
For the waters let king Varuṇa call thee; let Soma call thee for the mountains; let Indra call thee for these subjects (víç); becoming a falcon, fly unto these subjects.
Let the falcon lead hither from far (pára) the one to be called, living exiled in others' territory (kṣétra); let the (two) Açvins make the road for thee easy to go; settle together about this man, ye his fellows.
ह्वयन्तु त्वा प्रतिजनाः प्रति मित्रा अवृषत । इन्द्राग्नी विश्वे देवास् ते विशि क्षेमम् अदीधरन् ॥५॥ ६
hvayantu tvā pratijanāḥ prati mitrā avṛṣata | indrāgnī viśve devās te viśi kṣemam adīdharan ||5|| 6
Let thine opponents call thee; thy friends have chosen [thee] against [them] (? práti); Indra-and-Agni, all the gods, have maintained for thee security (kṣéma) in the people (víç).
ā tvā gan rāṣtraṃ saha varcasod ihi prāṅ viśāṃ patir ekarāṭ tvaṃ vi rāja | sarvās tvā rājan pradiśo hvayantūpasadyo namasyo bhaveha ||1||
Unto thee hath come the kingdom; with splendor rise forward; [as] lord of the people (víças), sole king, bear thou rule (vi-rāj); let all the directions call thee, O king; become thou here one for waiting on, for homage.
tvāṃ viśo vṛṇatāṃ rājyāya tvām imāḥ pradiśaḥ pañca devīḥ | varṣman rāṣṭrasya kakudi śrayasva tato na ugro vi bhajā vasūni ||2||
Thee let the people (víças) choose unto kingship (rājyà), thee these five divine directions; rest (çri) at the summit of royalty, at the pinnacle (kakúd); from thence, formidable, share out good things to us.
Unto thee let thy fellows come, calling [thee]; Agni shall go along as speedy messenger; let the wives, the sons, be well-willing; thou, formidable, shalt see arrive (prati-paç) much tribute.
aśvinā tvāgre mitrāvaruṇobhā viśve devā marutas tvā hvayantu | adhā mano vasudeyāya kṛṇuṣva tato na ugro vi bhajā vasūni ||4||
Let the (two) Açvins thee first,—let Mitra-and-Varuṇa both, let all the gods, the Maruts, call thee; then put (kṛ) thy mind unto the giving of good things; from thence, formidable, share out good things to us.
आ प्र द्रव परमस्याः परावतः शिवे ते द्यावापृथिवी उभे स्ताम् । तद् अयं राजा वरुणस् तथाह स त्वायम् अह्वत् स उपेदम् एहि ॥५॥
ā pra drava paramasyāḥ parāvataḥ śive te dyāvāpṛthivī ubhe stām | tad ayaṃ rājā varuṇas tathāha sa tvāyam ahvat sa upedam ehi ||5||
Run forth hither from the furthest distance; propitious to thee be heaven-and-earth both; king Varuṇa here saith this thus; he here hath called thee; ⌊therefore (sá)⌋ do thou come to this place.
इन्द्रेन्द्र मनुष्याः परेहि सं ह्य् अज्ञास्था वरुणैः संविदानः । स त्वायम् अह्वत् स्वे सधस्थे स देवान् यक्षत् स उ कल्पयद् विशः ॥६॥
indrendra manuṣyāḥ parehi saṃ hy ajñāsthā varuṇaiḥ saṃvidānaḥ | sa tvāyam ahvat sve sadhasthe sa devān yakṣat sa u kalpayad viśaḥ ||6||
Like a human Indra, go thou away; for thou hast concurred (sam-jñā) in concord with the castes (?); he here hath called thee in his own station; he shall sacrifice to the gods, and he shall arrange the people (víças).
pathyā revatīr bahudhā virūpāḥ sarvāḥ saṃgatya varīyas te akran | tās tvā sarvāḥ saṃvidānā hvayantu daśamīm ugraḥ sumanā vaśeha ||7||
The wealthy roads, of manifoldly various form, all, assembling, have made wide room for thee; let them all in concord call thee; to the tenth [decade of life] abide here formidable, well-willing.
Hither hath come this parṇá -amulet, strong, by strength slaughtering our rivals; force of the gods, milk of the herbs, let it quicken me with splendor unremittingly.
The parṇá, Soma's formidable power, hath come, given by Indra, governed (çās) by Varuṇa; may I, shining greatly, wear it in order to length of life for a hundred autumns.
If from the drink (? āsutí) that was being made the kṣetriyá hath come upon (vi-aç) thee, I know the remedy of it; I make the kṣetriyá disappear from thee.
In the fading-out of the asterisms, in the fading-out of the dawns also, from us [fade] out all that is of evil nature, fade out (apa-vas) the kṣetriyá.
Let Mitra come, arranging with the seasons, uniting (? sam-veçaya-) the earth with the ruddy ones (usríyā); then to us let Varuṇa, Vāyu, Agni, assign great royalty of union (? saṁveçyà).
धाता रातिः सवितेदं जुशन्ताम् इन्द्रस् त्वष्टा प्रति हर्यन्तु मे वचः । हुवे देवीम् अदितिं शूरपुत्रां सजातानां मध्यमेष्ठा यथासानि ॥२॥
dhātā rātiḥ savitedaṃ juśantām indras tvaṣṭā prati haryantu me vacaḥ | huve devīm aditiṃ śūraputrāṃ sajātānāṃ madhyameṣṭhā yathāsāni ||2||
Let Dhātar, Rāti, Savitar enjoy here (idám); let Indra, Tvashṭar, welcome my words (vácas); I call the divine Aditi, mother of heroes (çū́ra-), that I may be midmost man of my fellows.
I call, with acts of homage. Soma, Savitar, all the Ādityas, in the contest for preëminence; may this fire shine for very long, kindled by [my] fellows who gainsay not.
इहेद् असाथ न परो गमाथेर्यो गोपाः पुष्टपतिर् व आजत् । अस्मै कामायोप कामिनीर् विश्वे वो देवा उपसंयन्तु ॥४॥
ihed asātha na paro gamātheryo gopāḥ puṣṭapatir va ājat | asmai kāmāyopa kāminīr viśve vo devā upasaṃyantu ||4||
May ye be just here; may ye not go away (parás); may an active herdsman (gopā́), lord of prosperity, drive you hither; do ye, with [your] desires, [attend] upon (?) his desire; let all the gods conduct you together hither.
saṃ vo manāṃsi saṃ vratā sam ākūtīr namāmasi | amī ye vivratā sthana tān vaḥ saṃ namayāmasi ||5||
We bend together your minds, together your courses (vratá), together your designs; ye yonder who are of discordant courses, we make you bend [them] together here.
ahaṃ gṛbhṇāmi manasā manāṃsi mama cittam anu cittebhir eta | mama vaśeṣu hṛdayāni vaḥ kṛṇomi mama yātam anuvartmāna eta ||6||
I seize [your] minds with [my] mind; come ye after my intent with [your] intents; I put your hearts in my control; come with [your] tracks following my motion (yātá).
The night which the gods rejoice to meet, [as] a milch-cow coming unto [them], which is the spouse (pátnī) of the year—let her be very auspicious to us.
This same is she that first shone out; among these other ones (f.) she goes about (car), having entered; great greatnesses [are] within her; the bride (vadhū́), the new-going generatrix, hath conquered.
The forest-tree pressing-stones have made their sound, making the oblation of the complete year (parivatsarī́ṇa); O sole áṣṭakā, may we, having good progeny and good heroes, be lords of wealths.
इडायास् पदं घृतवत् सरीसृपं जातवेदः प्रति हव्या गृभाय । ये ग्राम्याः पशवो विश्वरूपास् तेषां सप्तानां मयि रन्तिर् अस्तु ॥६॥
iḍāyās padaṃ ghṛtavat sarīsṛpaṃ jātavedaḥ prati havyā gṛbhāya | ye grāmyāḥ paśavo viśvarūpās teṣāṃ saptānāṃ mayi rantir astu ||6||
The track (padá) of Idā [is] full of ghee, greatly trickling; O Jātavedas, accept thou the oblations. The cattle of the village that are of all forms—of those seven let the willing stay (ráṁti) be with me.
I sacrifice to the seasons, the lords of the seasons, them of the seasons (ārtavá), and the winters (hāyaná), to the summers (sámā), the years, the months; for the lord of existence I sacrifice.
To thee for the seasons, them of the seasons, the months, the years, the Creator (dhātár), the Disposer (vidhātár), the Prosperer (? samṛ́dh), the lord of existence, do I sacrifice.
We, making oblation with ídā —I sacrifice to the gods with what is rich in ghee; unto houses not disorderly (? álubhyant), rich in kine, may we enter together.
The sole áṣṭakā, paining herself (tapyá-) with penance, generated an embryo, a greatness, Indra; by him the gods overcame their foes; slayer of the barbarians became the lord of might (çácī-).
muñcāmi tvā haviṣā jīvanāya kam ajñātayakṣmād uta rājayakṣmāt | grāhir jagrāha yady etad enaṃ tasyā indrāgnī pra mumuktam enam ||1||
I release thee by oblation, in order to living, from unknown yákṣma and from royal yákṣma; if now seizure (gráhi) hath seized him, from it, O Indra-and-Agni, do ye release him.
यदि क्षितायुर् यदि वा परेतो यदि मृत्योर् अन्तिकं एव । तम् आ हरामि निरृतेर् उपस्थाद् अस्पार्शम् एनं शतशारदाय ॥२॥
yadi kṣitāyur yadi vā pareto yadi mṛtyor antikaṃ eva | tam ā harāmi nirṛter upasthād aspārśam enaṃ śataśāradāya ||2||
If of exhausted life-time, or if deceased, if gone down even to the presence (antiká) of death, him I take from the lap of perdition; I have won (spṛ) him for [life] of a hundred autumns.
sahasrākṣeṇa śatavīryeṇa śatāyuṣā haviṣāhārṣam enam | indro yathainaṃ śarado nayāty ati viśvasya duritasya pāram ||3||
With an oblation having a thousand eyes, a hundred heroisms, a hundred life-times, have I taken him, in order that Indra may lead him unto autumns, across to the further shore of all difficulty (duritá).
शतं जीव शरदो वर्धमानः शतं हेमन्तान् छतम् उ वसन्तान् । शतं ते इन्द्रो अग्निः सविता बृहस्पतिः शतायुषा हविषाहार्षम् एनम् ॥४॥
śataṃ jīva śarado vardhamānaḥ śataṃ hemantān chatam u vasantān | śataṃ te indro agniḥ savitā bṛhaspatiḥ śatāyuṣā haviṣāhārṣam enam ||4||
Live thou increasing a hundred autumns, a hundred winters, and a hundred springs; a hundred to thee [may] Indra, Agni, Savitar, Brihaspati [give]; with an oblation of a hundred life-times have I taken him.
Unto old age do I commit thee; unto old age do I shake thee down (ni-dhū); may old age, excellent, conduct thee; let the other deaths go away, which they call the remaining hundred.
Old age hath curbed (abhi-dhā) thee, as it were a cow, an ox, with a rope; the death that curbed thee, when born, with easy fetter—that Brihaspati released for thee, with the (two) hands of truth.
यद् अदः संप्रयतीर् अहाव् अनदता हते । तस्माद् आ नद्यो नाम स्थ ता वो नामानि सिन्धवः ॥१॥
yad adaḥ saṃprayatīr ahāv anadatā hate | tasmād ā nadyo nāma stha tā vo nāmāni sindhavaḥ ||1||
Since formerly (? adás), going forth together, ye resounded (nad) when the dragon was slain, thenceforth ye are streams (nadī́) by name: these are your names, O rivers.
yat preṣitā varuṇenāc chībham samavalgata | tad āpnod indro vo yatīs tasmād āpo anu ṣṭhana ||2||
When, sent forth by Varuna, ye thereupon (ā́t) quickly skipped (valg) together, then Indra obtained (āp) you as ye went; therefore are ye waters (ā́p) afterward.
अपकामं स्यन्दमाना अवीवरत वो हि कम् । इन्द्रो वः शक्तिभिर् देवीस् तस्माद् वार् नाम वो हितम् ॥३॥
apakāmaṃ syandamānā avīvarata vo hi kam | indro vaḥ śaktibhir devīs tasmād vār nāma vo hitam ||3||
As ye were flowing perversely (apakāmám), since Indra verily hindered (var) you by his powers, you, ye divine ones, therefore the name water (vā́r) is assigned you.
आपो भद्रा घृतम् इद् आप आसन्न् अग्नीषोमौ बिभ्रत्य् आप इत् ताः । तीव्रो रसो मधुपृचाम् अरंगम आ मा प्राणेन सह वर्चसा गमेत् ॥५॥
āpo bhadrā ghṛtam id āpa āsann agnīṣomau bibhraty āpa it tāḥ | tīvro raso madhupṛcām araṃgama ā mā prāṇena saha varcasā gamet ||5||
The waters [are] excellent; the waters verily were ghee; these waters verily bear Agni-and-Soma; may the strong (tīvrá) satisfying savor (rása) of the honey-mixed (-pṛc) come to me along with breath, with splendor.
Then indeed I see, or also hear; unto me comes the noise, to me the voice of them; I think myself then to have partaken ambrosia (amṛ́ta) when, ye gold-colored ones, I have enjoyed (tṛp) you.
Attach yourselves, O kine, to me as lord of kine; this your stall here [be] flourishing; to you, becoming numerous with abundance of wealth, to you living, may we living be near (upa-sad).
इन्द्रम् अहं वणिजं चोदयामि स न ऐतु पुरएता नो अस्तु । नुदन्न् अरातिं परिपन्थिनं मृगं स ईशानो धनदा अस्तु मह्यम् ॥१॥
indram ahaṃ vaṇijaṃ codayāmi sa na aitu puraetā no astu | nudann arātiṃ paripanthinaṃ mṛgaṃ sa īśāno dhanadā astu mahyam ||1||
I stir up (cud) the trader Indra; let him come to us, be our forerunner; thrusting [away] the niggard, the waylaying wild animal, let him, having the power (īç), be giver of riches to me.
ये पन्थानो बहवो देवयाना अन्तरा द्यावापृथिवी संचरन्ति । ते मा जुषन्तां पयसा घृतेन यथा क्रीत्वा धनम् आहराणि ॥२॥
ye panthāno bahavo devayānā antarā dyāvāpṛthivī saṃcaranti | te mā juṣantāṃ payasā ghṛtena yathā krītvā dhanam āharāṇi ||2||
The many roads, travelled by the gods, that go about (sam-car) between heaven-and-earth—let them enjoy me with milk, with ghee, that dealing (krī) I may get (ā-hṛ) riches.
With fuel, O Agni, with ghee, I, desiring, offer the oblation, in order to energy (táras), to strength;—revering with worship (bráhman), so far as I am able—this divine prayer (dhī́), in order to hundred-fold winning.
imām agne śaraṇiṃ mīmṛṣo no yam adhvānam agāma dūram | śunaṃ no astu prapaṇo vikrayaś ca pratipaṇaḥ phalinaṃ mā kṛṇotu | idaṃ havyaṃ saṃvidānau juṣethāṃ śunaṃ no astu caritam utthitaṃ ca ||4||
This offense (? çaráṇi) of ours mayest thou, O Agni, bear with (mṛṣ), what distant road we have gone. Successful (çuná) for us be bargain and sale; let return-dealing make me fruitful; do ye two enjoy this oblation in concord; successful for us be our going about and rising.
येन धनेन प्रपणं चरामि धनेन देवा धनम् इछमानः । तन् मे भूयो भवतु मा कनीयो ऽग्ने सातघ्नो देवान् हविषा नि षेध ॥५॥
yena dhanena prapaṇaṃ carāmi dhanena devā dhanam ichamānaḥ | tan me bhūyo bhavatu mā kanīyo 'gne sātaghno devān haviṣā ni ṣedha ||5||
With what riches I practise (car) bargaining, seeking riches with riches, ye gods—let that become more for me, not less; O Agni, put down (ni-sidh) with the oblation the gain-slaying gods.
With what riches I practise bargaining, seeking riches with riches, ye gods—therein let Indra assign me pleasure (? rúci), let Prajāpati, Savitar, Soma, Agni.
विश्वाहा ते सदम् इद् भरेमाश्वायेव तिष्ठते जातवेदः । रायस् पोषेण सम् इषा मदन्तो मा ते अग्ने प्रतिवेशा रिषाम ॥८॥
viśvāhā te sadam id bharemāśvāyeva tiṣṭhate jātavedaḥ | rāyas poṣeṇa sam iṣā madanto mā te agne prativeśā riṣāma ||8||
Every day may we bring constantly for thee as for a standing horse, O Jātavedas; rejoicing together with abundance of wealth, with food, may we thy neighbors, O Agni, take no harm.
Early (prātár) do we call Agni, early Indra, early Mitra-and-Varuṇa, early the (two) Açvins, early Bhaga, Pūshan, Brahmaṇaspati, early Soma and Rudra do we call.
The early-conquering formidable Bhaga do we call, the son of Aditi who is disposer (vidhartár), to whom every one that thinks himself weak [or] strong, ⌊to whom even the king⌋ says: "apportion [me] a portion."
bhaga praṇetar bhaga satyarādho bhagemāṃ dhiyam ud avā dadan naḥ | bhaga pra ṇo janaya gobhir aśvair bhaga pra nṛbhir nṛvantaḥ syāma ||3||
O Bhaga, conductor, Bhaga, thou of true bestowal, Bhaga, help upward this prayer (dhī́), giving to us; O Bhaga, cause us to multiply with kine, with horses, O Bhaga, with men,—rich in men may we be.
Both now may we be fortunate (bhágavant), and in the advance (? prapitvá) and in the middle of the days; and, O bounteous one, at the up-going of the sun, may we be in the favor of the gods.
bhaga eva bhagavāṃ astu devas tenā vayaṃ bhagavantaḥ syāma | taṃ tvā bhaga sarva ij johavīmi sa no bhaga puraetā bhaveha ||5||
Let the god Bhaga himself be fortunate; through him may we be fortunate; on thee here, Bhaga, do I call entire; do thou, O Bhaga, be our forerunner here.
सम् अध्वरायोषसो नमन्त दधिक्रावेव शुचये पदाय । अर्वाचीनं वसुविदं भगं मे रथम् इवाश्वा वाजिन आ वहन्तु ॥६॥
sam adhvarāyoṣaso namanta dadhikrāveva śucaye padāya | arvācīnaṃ vasuvidaṃ bhagaṃ me ratham ivāśvā vājina ā vahantu ||6||
The dawns submit themselves (? sam-nam) to the sacrifice (adhvará), as Dadhikrāvan to the bright place; hitherward let them convey for me Bhaga, acquirer of good things, as vigorous (vājín) horses a chariot.
अश्वावतीर् गोमतीर् न उषासो वीरवतीः सदम् उछन्तु भद्राः । घृतं दुहाना विश्वतः प्रपीता यूयं पात स्वस्तिभिः सदा नः ॥७॥
aśvāvatīr gomatīr na uṣāso vīravatīḥ sadam uchantu bhadrāḥ | ghṛtaṃ duhānā viśvataḥ prapītā yūyaṃ pāta svastibhiḥ sadā naḥ ||7||
Let excellent dawns, rich in horses, rich in kine, rich in heroes, always shine for us, yielding (duh) ghee, on all sides drunk of: do ye protect us ever with well-beings.
Wise, through desire of bliss from Gods, the skillful bind the traces fast, And lay the yokes on either side.
Translated by Ralph T. H. Griffith (1896)This is the translator's rendering of the same verse where it occurs at RV 10.101.4; the wording of this text may differ in places.