May Indra press the furrow down, may Pusan guide its course aright. May she, as rich in milk, be drained for us through each succeeding year.
Translated by Ralph T. H. Griffith (1896)This is the translator's rendering of the same verse where it occurs at RV 4.57.7; the wording of this text may differ in places.
Happily work our steers and men, may the plough furrow happily. Happily be the traces bound; happily may he ply the goad.
Translated by Ralph T. H. Griffith (1896)This is the translator's rendering of the same verse where it occurs at RV 4.57.4; the wording of this text may differ in places.
Superior [am] I, O superior one; superior, indeed, to them (f.) that are superior; below [is] she that is my rival; lower [is] she than they (f.) that are lower.
अभि ते ऽधां सहमानाम् उप ते ऽधां सहीयसीम् । माम् अनु प्र ते मनो वत्सं गौर् इव धावतु पथा वार् इव धावतु ॥६॥
abhi te 'dhāṃ sahamānām upa te 'dhāṃ sahīyasīm | mām anu pra te mano vatsaṃ gaur iva dhāvatu pathā vār iva dhāvatu ||6||
I have put on (abhí) for thee the overpowering one (f.); I have put to (úpa) for thee the very powerful one; after me let thy mind run forth as a cow after her calf, run as water on its track.
Sharpened up is this incantation (? bráhman) of mine; sharpened up [my] heroism, strength; sharpened up, victorious, be the unwasting authority (kṣatrá) [of them] of whom I am the household priest (puróhita).
nīcaiḥ padyantām adhare bhavantu ye naḥ sūriṃ maghavānaṃ pṛtanyān | kṣiṇāmi brahmaṇāmitrān un nayāmi svān aham ||3||
Downward let them fall, let them become inferior, who shall fight against (pṛtany-) our bounteous patron (sūrí); I destroy the enemies by my incantation; I lead up our own men.
The weapons of them I sharpen up; their royalty having good heroes, I increase; be their authority unwasting, victorious; their intent let all the gods aid.
ud dharṣantāṃ maghavan vājināny ud vīrāṇāṃ jayatām etu ghoṣaḥ | pṛthag ghoṣā ululayaḥ ketumanta ud īratām | devā indrajyeṣṭhā maruto yantu senayā ||6||
Let their energies (vā́jina) be excited, O bounteous one (maghávan); let the noise of the conquering heroes arise; let the noises, the clear (ketumánt) halloos, go up severally; let the divine Maruts, with Indra as their chief, go with the army.
Go forth, conquer, O men; formidable be your arms (bāhú); having sharp arrows, slay them of weak bows; having formidable weapons, having formidable arms (bāhú), [slay] the weak ones.
avasṛṣṭā parā pata śaravye brahmasaṃśite | jaya amitrān pra padyasva jahy eṣāṃ varaṃvaraṃ māmīṣāṃ moci kaś cana ||8||
Being let loose, fly thou away, O volley, thou that art sharpened up by incantation; conquer the enemies; go forth; slay of them each best one; let no one soever of them yonder be released.
इन्द्रवायू उभाव् इह सुहवेह हवामहे । यथा नः सर्व इज् जनः संगत्यां सुमना असद् दानकामश् च नो भुवत् ॥६॥
indravāyū ubhāv iha suhaveha havāmahe | yathā naḥ sarva ij janaḥ saṃgatyāṃ sumanā asad dānakāmaś ca no bhuvat ||6||
Indra-and-Vāyu, both of them here, we call here with good call, that to us even every man may be well-willing in intercourse, and may become desirous of giving to us.
वाजस्य नु प्रसवे सं बभूविमेमा च विश्वा भुवनानि अन्तः । उतादित्सन्तं दापयतु प्रजानन् रयिं च नः सर्ववीरं नि यछ ॥८॥
vājasya nu prasave saṃ babhūvimemā ca viśvā bhuvanāni antaḥ | utāditsantaṃ dāpayatu prajānan rayiṃ ca naḥ sarvavīraṃ ni yacha ||8||
In the impulse (prasavá) of vigor (? vā́ja) now have we come into being, and all these beings within. Both let him, foreknowing, cause him to give who is unwilling to give, and do thou confirm to us wealth having all heroes.
A kine-winning voice may I speak; with splendor do thou arise upon me; let Vāyu (wind) enclose (ā-rudh) on all sides; let Tvashṭar assign to me abundance.
ये अग्नयो अप्स्व् अन्तर् ये वृत्रे ये पुरुषे ये अश्मसु । य आविवेशोषधीर् यो वनस्पतींस् तेभ्यो अग्निभ्यो हुतम् अस्त्व् एतत् ॥१॥
ye agnayo apsv antar ye vṛtre ye puruṣe ye aśmasu | ya āviveśoṣadhīr yo vanaspatīṃs tebhyo agnibhyo hutam astv etat ||1||
The fires that are within the waters, that are in Vṛtra, that are in man, that are in stones, the one that hath entered the herbs, the forest-trees—to those fires be this oblation made.
yaḥ some antar yo goṣv antar ya āviṣṭo vayaḥsu yo mṛgeṣu | ya āviveśa dvipado yas catuṣpadas tebhyo agnibhyo hutam astv etat ||2||
[The fire] that is within soma, that is within the kine, that is entered into the birds, into the wild beasts (mṛgá), that entered into bipeds, into quadrupeds—to those fires be this oblation made.
He who, a god, goes in the same chariot with Indra, he that belongs to all men (vāiçvānará) and to all gods (?), whom, very powerful in fights, I call loudly on—to those fires be this oblation made.
yo devo viśvād yam u kāmam āhur yaṃ dātāraṃ pratigṛhṇantam āhuḥ | yo dhīraḥ śakraḥ paribhūr adābhyas tebhyo agnibhyo hutam astv etat ||4||
He who is the all-eating god, and whom they call Desire (kā́ma), whom they call giver, receiving one, who is wise, mighty, encompassing, unharmable—to those fires be this oblation made.
Thou on whom as priest (hótar) agreed with their mind the thirteen kinds of beings (bhāuvaná), the five races of men (mānavá): to the splendor-bestowing, glorious one, rich in pleasantness—to those fires be this oblation made.
To him whose food is oxen, whose food is cows, to the soma-backed, the pious: to those of whom the one for all men (vāiçvānará-) is chief—to those fires be this oblation made.
दिवं पृथिवीम् अन्व् अन्तरिक्षम् ये विद्युतम् अनुसंचरन्ति । ये दिक्ष्व् अन्तर् ये वाते अन्तस् तेभ्यो अग्निभ्यो हुतम् अस्त्व् एतत् ॥७॥
divaṃ pṛthivīm anv antarikṣam ye vidyutam anusaṃcaranti | ye dikṣv antar ye vāte antas tebhyo agnibhyo hutam astv etat ||7||
They who move on along the sky, the earth, the atmosphere, along the lightning; who are within the quarters, who within the wind—to those fires be this oblation made.
hastivarcasaṃ prathatāṃ bṛhad yaśo adityā yat tanvaḥ saṃbabhūva | tat sarve sam adur mahyam etad viśve devā aditiḥ sajoṣāḥ ||1||
Let elephant-splendor, great glory, spread itself, which came into being from Aditi's body; that same have all together given to me—all the gods, Aditi, in unison.
With what splendor the elephant came into being, with what the king among men (manuṣyà), among waters, with what the gods in the beginning went to godhood—with that splendor do thou, O Agni, now make me splendid.
यत् ते वर्चो जातवेदो बृहद् भवत्य् आहुतेः । यावत् सूर्यस्य वर्च आसुरस्य च हस्तिनः । तावन् मे अश्विना वर्च आ धत्तां पुष्करस्रजा ॥४॥
yat te varco jātavedo bṛhad bhavaty āhuteḥ | yāvat sūryasya varca āsurasya ca hastinaḥ | tāvan me aśvinā varca ā dhattāṃ puṣkarasrajā ||4||
What great splendor becomes thine, O Jātavedas, from the offering; how great splendor there is of the sun, and of the ásura -like elephant—so great splendor let the (two) Açvins, lotus-wreathed, assign unto me.
Since the elephant has become the superior (atiṣṭhā́vant) of the comfortable (? suṣád) wild beasts, with his fortune [and] splendor do I pour (sic) upon myself.
कृणोमि ते प्राजापत्यम् आ योनिं गर्भ एतु ते । विन्दस्व त्वं पुत्रं नारि यस् तुभ्यं शम् असच् छम् उ तस्मै त्वम् भव ॥५॥
kṛṇomi te prājāpatyam ā yoniṃ garbha etu te | vindasva tvaṃ putraṃ nāri yas tubhyaṃ śam asac cham u tasmai tvam bhava ||5||
I perform for thee the [ceremony] of Prajāpati; let a fœtus come to thy womb; acquire thou a son, O woman, who shall be weal for thee; weal also for him do thou become.
The plants of which heaven has been the father, earth the mother, ocean the root—let those herbs of the gods (dāíva) favor thee, in order to acquisition of a son.
वेदाहं पयस्वन्तं चकार धान्यम् बहु । संभृत्वा नाम यो देवस् तं वयं हवामहे योयो अयज्वनो गृहे ॥२॥
vedāhaṃ payasvantaṃ cakāra dhānyam bahu | saṃbhṛtvā nāma yo devas taṃ vayaṃ havāmahe yoyo ayajvano gṛhe ||2||
I know him that is rich in milk; he hath made the grain much; the god that is "collector" by name, him do we call, whichever is in the house of one who sacrifices not.
These five directions that there are, the five races (kṛṣṭí) descended from Manu (mānavī́)—may they bring fatness (sphātí) together here, as streams [bring] drift when it has rained.
O hundred-handed one, bring together; O thousand-handed one, pile together; of what is made and of what is to be made do thou convey together the fatness here.
Let the up-thruster thrust (tud) thee up; do not abide (dhṛ) in thine own lair; the arrow of love (kā́ma) that is terrible, therewith I pierce thee in the heart.
The arrow feathered with longing (ādhī́), tipped with love, necked with resolve (? saṁkalpá-)—having made that well-straightened, let love pierce thee in the heart.
prācī dig agnir adhipatir asito rakṣitādityā iṣavaḥ | tebhyo namo 'dhipatibhyo namo rakṣitṛbhyo nama iṣubhyo nama ebhyo astu | yo 'smān dveṣṭi yaṃ vayaṃ dviṣmas taṃ vo jambhe dadhmaḥ ||1||
Eastern quarter; Agni overlord; black serpent defender; the Ādityas arrows: homage to those overlords; homage to the defenders; homage to the arrows; homage be to them; who hates us, whom we hate, him we put in your jaws (jámbha).
pratīcī dig varuṇo 'dhipatiḥ pṛdākū rakṣitānnam iṣavaḥ | tebhyo namo 'dhipatibhyo namo rakṣitṛbhyo nama iṣubhyo nama ebhyo astu | yo 'smān dveṣṭi yaṃ vayaṃ dviṣmas taṃ vo jambhe dadhmaḥ ||3||
Western quarter; Varuna overlord; the adder (pṛ́dāku) defender; food the arrows: homage to those etc. etc.
udīcī dik somo 'dhipatiḥ svajo rakṣitāśanir iṣavaḥ | tebhyo namo 'dhipatibhyo namo rakṣitṛbhyo nama iṣubhyo nama ebhyo astu | yo 'smān dveṣṭi yaṃ vayaṃ dviṣmas taṃ vo jambhe dadhmaḥ ||4||
Northern quarter; Soma overlord; the constrictor (svajá) defender; the thunderbolt (açáni) arrows: homage to those etc. etc.
She herself came into being by a one-by-one creation, where the being-makers created the kine of all forms; where the twinning [cow] gives birth, out of season, she destroys the cattle, snarling, angry.
She quite destroys the cattle, becoming a flesh-eater, devourer (? vy-ádvarī); also one should give her to a priest (brahmán); so would she be pleasant, propitious.
Where the good-hearted [and] well-doing revel, quitting disease of their own body—into that world hath the twinning one come into being; let her not injure our men and cattle.
यत्रा सुहार्दां सुकृताम् अग्निहोत्रहुताम् यत्र लोकः । तं लोकं यमिन्य् अभिसंबभूव सा नो मा हिंसीत् पुरुषान् पशूंश् च ॥६॥
yatrā suhārdāṃ sukṛtām agnihotrahutām yatra lokaḥ | taṃ lokaṃ yaminy abhisaṃbabhūva sā no mā hiṃsīt puruṣān paśūṃś ca ||6||
Where is the world of the good-hearted, of the well-doing, where of them that offer the fire-offering (agnihotrá-)—into that world hath the twinning one come into being; let her not injure our men and cattle.
Like-heartedness, like-mindedness, non-hostility do I make for you; do ye show affection (hary) the one toward the other, as the inviolable [cow] toward her calf when born.
येन देवा न वियन्ति नो च विद्विषते मिथः । तत् कृण्मो ब्रह्म वो गृहे संज्ञानं पुरुषेभ्यः ॥४॥
yena devā na viyanti no ca vidviṣate mithaḥ | tat kṛṇmo brahma vo gṛhe saṃjñānaṃ puruṣebhyaḥ ||4||
That incantation in virtue of which the gods do not go apart, nor hate one another mutually, we perform in your house, concord for [your] men (púruṣa).
jyāyasvantaś cittino mā vi yauṣṭa saṃrādhayantaḥ sadhurāś carantaḥ | anyo anyasmai valgu vadanta eta sadhrīcīnān vaḥ saṃmanasas krṇomi ||5||
Having superiors (jyā́yasvant), intentful, be ye not divided, accomplishing together, moving on with joint labor (sádhura); come hither speaking what is agreeable one to another; I make you united (sadhrīcī́na), like-minded.
samānī prapā saha vo 'nnabhāgaḥ samāne yoktre saha vo yunajmi | samyañco 'gniṃ saparyatārā nābhim ivābhitaḥ ||6||
Your drinking (prapā́) [be] the same, in common your share of food; in the same harness (yóktra) do I join ⌊ yuj ⌋ you together; worship ye Agni united, like spokes about a nave.
United, like-minded I make you, of one bunch, all of you, by [my] conciliation; [be] like the gods defending immortality (amṛ́ta); late and early be well-willing yours.
vi devā jarasāvṛtan vi tvam agne arātyā | vy ahaṃ sarveṇa pāpmanā vi yakṣmeṇa sam āyuṣā ||1||
The gods have turned away from old age; thou, O Agni; away from the niggard; I away from all evil [have turned], away from yákṣma, to union (sám) with life-time.