S.No | Chant | Word by word meaning | Meaning |
1 | ओ-न्तच्छं॒-योँरावृ॑णीमहे । गा॒तुं-यँ॒ज्ञाय॑ । गा॒तुं-यँ॒ज्ञप॑तये । दैवी᳚ स्व॒स्तिर॑स्तु नः । स्व॒स्तिर्मानु॑षेभ्यः । ऊ॒र्ध्व-ञ्जि॑गातु भेष॒जम् । श-न्नो॑ अस्तु द्वि॒पदे᳚ । श-ञ्चतु॑ष्पदे । ॐ शान्ति॒-श्शान्ति॒-श्शान्तिः॑ ॥ | Aum - Pranavam Tat - that which Chamyo - gives us peace from sorrows, in the present and future. AavrNeemahe - we seek Gaatum - growth Yagnyaaya - For the yagnam (rite of sacrifice) Gaatum - growth for Yagnyapataye - the yajamana (the patron of the yagnam). Daivee - Gods Svasti - Grace (contextual) Astu - be NaH - unto us Svasti - well being MaanushebhyaH - to all the mankind Oordhvam - upwards Jigaatu - flourish and grow Bheshajam - May plants (like medicinal plants) Sham - Good NaH - unto us Astu - come (contextual) Dvipade - creatures that go on two feet Sham - (and) good Chatushpade - creatures that go on four feet. ShantiH - Peace | We worship and pray to the Supreme God for the welfare of all beings. May all the sorrows, miseries leave us forever (present and future) and may He give us peace. We seek growth (His Grace and blessings) for the Yagna and for the Karta (Yajamana). May His divine grace be unto us and to the entire mankind. May all the medicinal herbs grow in potency (so that all diseases can be cured). May all the two legged creatures be happy. May all the four legged creatures also be happy. May there be peace in the hearts of all the beings. |
2 | स॒हस्र॑शीर्षा॒ पुरु॑षः । स॒ह॒स्रा॒क्ष-स्स॒हस्र॑पात् । स भूमिं॑-विँ॒श्वतो॑ वृ॒त्वा । अत्य॑तिष्ठद्दशाङ्गु॒लम् ॥ | Sahasra - thousands Siirsha - of heads PurushaH - the Great being Sahasra - thousands Aksha - (of) eyes Sahasra - thousands Paat - (of) feet. Sa - He Bhuumim - the world Vishvato - all sides Vrrtvaa - manifests (envelops) Atyatishttat - (He) stands beyond Dassangulam - ten angulams (inches) | The Purusha (The Great Supreme Being) has a thousand heads, thousand eyes and thousand feet. He has enveloped this world from all the sides and (even) transcended it by ten angulams or inches.
Here thousand is representing large numbers, meaning uncountable. It interprets as this Purusha is manifesting Himself in all the lives in this world. He is transcendent, and beyond such limited understanding. |
3 | पुरु॑ष ए॒वेदग्ं सर्वम्᳚ । यद्भू॒तं-यँच्च॒ भव्यम्᳚ । उ॒तामृ॑त॒त्व स्येशा॑नः । यदन्ने॑नाति॒रोह॑ति ॥ | Purusha - The Great Supreme being Eva - verily (alone) Idam sarvam - is all of this Yad bhuutam - that which was (past) Yac ca bhavyam - and (ca) that which is to be (future) Uta - moreover Amrrtatvasya - of immortality too IshaanaH - is He alone Lord Yad - that (which) Annenna - as food Atirohati - shows itself, is also Purusha | All of this is verily the Purusha. That which existed in the past and which will come in the future, is also Purusha. Also, He is the Lord of Immortality. That which grows (body of beings) profusely by food is also the Purusha. (That which manifests itself in this annamaya prapanjam is also the same as Purusha). |
4 | ए॒तावा॑नस्य महि॒मा । अतो॒ ज्यायाग्॑श्च॒ पूरु॑षः । पादो᳚-ऽस्य॒ विश्वा॑ भू॒तानि॑ । त्रि॒पाद॑स्या॒मृत॑-न्दि॒वि ॥ | Etaavaan - All that is seen here Asya - is His Mahima - Greatness AtaH - and then, beyond all this Jyyaagan - Great Ca - and PurushaH - is that Purusha (Supreme being) PaadaH - is but one part Asya - of Him Vishvaa Bhuutaani - all that was created in this world Tripaad - three parts Asya - of Him Amrrtam - eternal Divi - in heaven | All that is seen here in this world is His Greatness. Only one part of Him (the Purusha) has become these (visible) worlds and His three parts rest in the immortal world of the transcendence.
It can be understood as, one part is the nama, roopa, Prapanjam and three parts are sat, chit, and anandam. Sat can be comprehended by all. Chit is grasped by the viveki alone, while Anandam is experienced by the Yogi who is fully awake and has Purna bodham (knowledge / Perception) |
5 | त्रि॒पादू॒र्ध्व उदै॒त्पुरु॑षः । पादो᳚-ऽस्ये॒हा-ऽऽभ॑वा॒त्पुनः॑ । ततो॒ विष्व॒ङ्व्य॑क्रामत् । सा॒श॒ना॒न॒श॒ने अ॒भि ॥ | Tripaad - three parts Urdhva - (above) all the creation Udait - rise above PurushaH - of the Purusha (Great Supreme being) PadaH - One part (alone) Asya - of His (PurushaH) Iha - is here Abhavat - manifested punaH - again and again Tata - from that part did Vishvan - all of these (beings) in the world VyakramatH - come forth / pervades Saasana - beings that eat Anassane - that does not eat Abhi - everywhere (in the Vishvan) | The three parts of the Purusha is high above all the creations (in transcendental realm) and his one part becomes the creation again and again. He pervades in this Universe comprising of a variety of living (food eating beings which are alive and are able to feel) and the non-living beings. |
6 | तस्मा᳚द्वि॒राड॑जायत । वि॒राजो॒ अधि॒ पूरु॑षः । स जा॒तो अत्य॑रिच्यत । प॒श्चाद्भूमि॒मथो॑ पु॒रः ॥ | Tasmat - from the Great Purusha Virat - Shining Universe (Virat Purusha - Immense Universal form) Ajaayata - come forth Virajo - From that Virat Adhi PurushaH - Lord Brahma (the first, who is the creator, came forth) Sa - He JaataH - was born Ati aricyata - and grew very large, extending Pascaat - in front Bhumi - of the earth ataH - and then PuraH - behind | From Purusha came forth the Uniquely resplendent Brahmandam or the cosmic egg. From the Brahmandam (the Cosmic Egg), Brahma, the Supreme among all the beings, arose. After being born, Brahma subsequently created the earth and various worlds.
The creative aspect of Brahma, came forth and grew to include everything in Himself. This is why the Universe is called ‘Brahmanda’, or the Egg/sphere of Brahma. |
7 | यत्पुरु॑षेण ह॒विषा᳚ । दे॒वा य॒ज्ञमत॑न्वत । व॒स॒न्तो अ॑स्यासी॒दाज्यम्᳚ । ग्री॒ष्म इ॒ध्मश्श॒रध्ध॒विः ॥ | Yat - that Purushena - with the Purusha Himself as Havishaa - sacrificial Havis, the fire offering Devaa - the Gods Yagnam - sacrificial rite Atanvata - performed Vasanta - the Spring Asiit - became Aajyam - its ghee Griishma - Summer (became its) Idhma - samit (fire wood) Sarad - Autumn (became) HaviH - its burning offering | With the Purusha Himself as the sacrificial fire, the Devas performed the Yagna. Spring became the Ghee (of the Yagna), Summer became its Samit (Fire wood), and Autumn became the Havis (sacrificial offering of that Yagna).
The shrishti yagna was Purusha’s alone. He was the Havirbhokta, he who enjoys/eats the Havis (burnt offerings to the fire). His senses were the devas, who were the priests of this sacrifice. He sacrificed Himself (PurusheNa Havisha) as the offering into the creative fires of His heart. A sacrifice of His self to Himself. |
8 | स॒प्तास्या॑सन्परि॒धयः॑ । त्रि-स्स॒प्त स॒मिधः॑ कृ॒ताः । दे॒वा यद्य॒ज्ञ-न्त॑न्वा॒नाः । अब॑ध्न॒न्-पुरु॑ष-म्प॒शुम् ॥ | Sapta - seven were Asya - for this sacrifice Aasan - had ParidayaH - the sheathing logs, or the fences. Tri:sapta - three times seven samidaH - the samit wood pieces Krtaa - were made devaaH - the Gods Yad yagnam - for the sacrifice for which tanvaanaaH - as performers of this sacrifice Abadhnan - bound (they tied) Purusham - the Purusha Passhum - as the sacrificial animal | For this Yagna, there were seven Paridhis (Fences) and twenty one (3 * 7) items were made the samit. When the Devas were performing this yagna or ceremony, they tied Purusha Himself as the sacrificial animal (Pashu). |
9 | तं-यँ॒ज्ञ-म्ब॒र्॒हिषि॒ प्रौक्षन्॑ । पुरु॑ष-ञ्जा॒तम॑ग्र॒तः । तेन॑ दे॒वा अय॑जन्त । सा॒ध्या ऋष॑यश्च॒ ये ॥ | Tam - That Yagnam - of the sacrifice Barhishi - On the sacrificial bed of straw (on the sacrificial grass) Prokshan - sprinkled Him with the holy water Purusham - (that) Purusha Jaatam - who was agrataH - in the beginning Tena - by this means Devaa - Gods Ayajanta - sacrifice Saadhyaa - those achievers or those doing saadhana Rsayas - seers Ca - and Ye - who were | The devas, the saadhyas and the rishis performed the sacrifice by using Purusha as the means of yajna. The Purusha who had been born in the beginning, has to be sanctified by sprinkling him with water by the barhis (or sacrificial grass). |
10 | तस्मा᳚द्य॒ज्ञाथ्स॑र्व॒हुतः॑ । सम्भृ॑त-म्पृषदा॒ज्यम् । प॒शूग्-स्ताग्-श्च॑क्रे वाय॒व्यान्॑ । आ॒र॒ण्यान्-ग्रा॒म्याश्च॒ ये ॥ | Tasmat - From that Yagnaat - rites (sacrifice) SarvahutaH - in which everything was offered Sambhrtam - arose Prishad-aajyam - Prishad + Aajyam - deer + Goats (plural) - wild animals and tame animals (Arose) - OR - Parishad + Aajyam - Ghee + Yoghurt. Pashuun - beasts Taan cakre - from this were created Vaayavyaan - denizens of the air Aaranyaan - denizens of the wood Graamyaa - denizens of the village Ca - and Ye - they | From the complete offering of His Yagna, was obtained Ghee mixed with Yoghurt. From this were created Birds, Wild animals and Domestic animals.
Prishadaajyam - Prishad + Aajyam - This can be interpreted in 2 different ways. Prishad - yoghurt ; Aajyam - Thuppa ; Thuppa stands for Jiiva (Sentient souls), Yoghurt stands for Jada (Insentient souls). Parishad - deer ; Aajam - collection of Goats (Aja-s). Together it refers to wild animals and domestic animals.
|
11 | तस्मा᳚द्य॒ज्ञाथ्स॑र्व॒हुतः॑ । ऋच॒-स्सामा॑नि जज्ञिरे । छन्दाग्ं॑सि जज्ञिरे॒ तस्मा᳚त् । यजु॒स्तस्मा॑दजायत ॥ | Tasmaat - from that Yagnaat - sacrificial rite sarvahutaH - whatever is offered (sacrificed) Richa - Rig veda mantras Samaani - Sama veda mantras Jagnyire - were got Chandagmsi - (From that sacrifice) did the meters too Jagnyire - came forth Yajus - Yajur Veda Mantra Tasmat - (from that sacrificial fire) were Ajayatha - born | From that sacrificial rite where all are given (Sacrificed), the recited hymns (Rig veda) and the sung hymns (Sama Veda) came forth. The poetic meter (Chandas) and the ritual hymns (Yajur Veda) arose from that. |
12 | तस्मा॒दश्वा॑ अजायन्त । ये के चो॑भ॒याद॑तः । गावो॑ ह जज्ञिरे॒ तस्मा᳚त् । तस्मा᳚ज्जा॒ता अ॑जा॒वयः॑ ॥ | Tasmaad - from that Asvaa - Horses Ajaayanta - were born Eke ca - (beings with) one with ubhayadataH - two rows of teeth Gava - cattle / cows Ha - indeed Jagnire - were made Tasmaat - from that. Tasmaat - From that Jata - were born AjaH - goats (and) AvayaH - sheeps | From that were born horses. Animals (One) with two rows of teeth were born. Cattle / Cows were born from that. Goats and Sheeps were also born from that. |
13 | यत्पुरु॑षं॒-व्यँ॑दधुः । क॒ति॒था व्य॑कल्पयन्न् । मुख॒-ङ्किम॑स्य॒ कौ बा॒हू । कावू॒रू पादा॑वुच्येते ॥ | Yat - The Purusham - Purusha VyadadhuH - that they divided Katithaa - into what forms? how? Vyakalpayan - did they shape him? Mukham - mouth Kim - what Asya - his Kau Bahoo - His Arms ? Kau uuruu - His thighs ? (kau) Paada - His feet ? (kau) ucyete - now called? | This verse has a series of questions as to what did the Purusha hold within him? How many parts were assigned in His huge form? What was His mouth? What were His arms? What were His thighs? What were His feet? It is important to understand at this point that though different ‘body parts’ are mentioned, they are not finite (Sukta says Sahasrasirsha). There is no internal difference here. |
14 | ब्रा॒ह्म॒णो᳚-ऽस्य॒ मुख॑मासीत् । बा॒हू रा॑ज॒न्यः॑ कृ॒तः । ऊ॒रू तद॑स्य॒ यद्वैश्यः॑ । प॒द्भ्याग्ं शू॒द्रो अ॑जायतः ॥ | brahmanaH - the Brahmin Asya - His Mukham - mouth Asset - became Boohoo - his arms rajanyaH - kings Krta - were made Ooru - thighs Tad - they were made into Asya - His Yad - what were Vaishya - the merchants PadhbhyAm - from his feet Shoodro - Were the servants Ajaayata - born | From His mouth came forth the men of learning And of His arms were warriors made From His thighs came the trading people And His feet gave birth to servants. |
15 | च॒न्द्रमा॒ मन॑सो जा॒तः । चक्षो॒-स्सूर्यो॑ अजायत । मुखा॒दिन्द्र॑श्चा॒ग्निश्च॑ । प्रा॒णाद्वा॒युर॑जायत ॥ | Candramaa - Moon (was) ManasaH - From His Mind JaataH - born Caksho - from His eyes SooryaH - the Sun (was) Ajaayata - born Mukhaad - from His mouth Indra - Indra Ca - and Agni - Agni (fire) Ca - and Pranaat - from His breath VaayuH - The wind ajaayataH - was born | From His mind, the Moon was born From His eyes (gaze), the Sun was born From His mouth, Indra and Fire were born And From His life’s breath, the wind was born. |
16 | नाभ्या॑ आसीद॒न्तरि॑क्षम् । शी॒र्ष्णो द्यौ-स्सम॑वर्तत । प॒द्भ्या-म्भूमि॒र्दिश॒-श्श्रोत्रा᳚त् । तथा॑ लो॒काग्ं अ॑कल्पयन्न् ॥ | Naabhyaa - from His navel Aseed - did appear Antariksham - space SheersshnnaH - from His head dhyauH - the sky Samavaratat - Sam + Avartat - well established Padhbhyaam - from His feet Bhoomi - the earth dishaH - the directions Shrotraat - From His ears Tathaa - This did they Lokaan - the worlds Akalpayan - by His mere intent or sankalpa, cause | From His navel, space unfolds. From his Head, the sky is well formed. From His feet, the earth is formed. From His ears, the directions formed. From by His mere sankalpa, all the world were formed.
|
17 | वेदा॒हमे॒त-म्पुरु॑ष-म्म॒हान्तम्᳚ । आ॒दि॒त्यव॑र्ण॒-न्तम॑स॒स्तु पा॒रे । सर्वा॑णि रू॒पाणि॑ वि॒चित्य॒ धीरः॑ । नामा॑नि कृ॒त्वा-ऽभि॒वद॒न्॒, यदा-ऽऽस्ते᳚ ॥ | VedaH - know Him Aham - I Etam - that Purusham - Purusha Manaantam - glorious Aadityavarnam - Aditya + Varnam - Sun - Brilliant Etam - that Astu - who is Paare - beyond Sarvaani - all Roopaani - forms Vicitya - materialized dheeraH - valorous Purusha Naamaani - names krtyaH - made Abhivadan - and maintains all of these Yat - that Aste - who is , who has | I know Him. I salute the radiant and gigantic Purushan beyond all the gunams and who has the hue of the Sun.
Creating all the Forms, and providing them all the names, enters into them and commands them from within. I know that heroic Purushan performing all the above. That glorious Purushan shining like the Sun and who is beyond the Tamo Gunam, I know Him. |
18 | धा॒ता पु॒रस्ता॒द्यमु॑दाज॒हार॑ । श॒क्रः प्रवि॒द्वा-न्प्र॒दिश॒श्चत॑स्रः । तमे॒वं-विँ॒द्वान॒मृत॑ इ॒ह भ॑वति । नान्यः पन्था॒ अय॑नाय विद्यते ॥ | Dhaata - Brahma Purastaat - in the beginning Yam - whom udaajahaaraH - saw as the Supreme being and revealed shakraH - Indra Pravidvaan - knew well Pradishas - in the four quarters Ca - and Tasra - everywhere Tam - Him Evam - in this manner Vidvaan - who knows amrtaH - Immortal Iha - in this very birth Bhavati - becomes Anya - other PanthaaH - paths Ayanaaya - To moksha or liberation Na + vidhyate - I do not know of | This is only through Gyana and Bhakti does one achieve moksha or liberation, and not any other way. The grace of Purusha is essential as He is the one who gives Moksha.
Before creation, the Lord Brahma did penance on the Purusha, reciting His various names, for 100s of years (Shakra). As a result, Brahma acquired divine knowledge and understood everything in each of the 4 directions. Whomsoever understand the Purusha, the way Lord Brahma did, he will be fit for attaining moksha in this lifetime itself. No other path Moksha is possible. He can attain the grace of the Purusha only through Gyana and Bakthi. |
19 | य॒ज्ञेन॑ य॒ज्ञम॑यजन्त दे॒वाः । तानि॒ धर्मा॑णि प्रथ॒मान्या॑सन्न् । ते ह॒ नाक॑-म्महि॒मानः॑ सचन्ते । यत्र॒ पूर्वे॑ सा॒ध्या-स्सन्ति॑ दे॒वाः ॥ | Yagnyena - By Sacrifice (Mental sacrifice by Meditation) Yagna - to sacrifice Ayajanta - worshiped (Offers oneself to the Purusha) devaH - did the Devas (Gods) Taani - Those (sacrifices) Dharmaanni - associated Dharmas (duties) Prathamaani - the first or foremost Aasan - became the Te - they Naakam - moksham MahimaanaH -as Great brings, by the Glory of these dharmas Sacante - will the Great ones achieve Yatra - where ( in a liberated state or Moksha) Poorve - previously saadhyaH - the achievers or those who had done this sadhana to achieve Moksha Santi - exist DevaaH - Gods/ Devas | These Gods (devas) worshiped by offering themselves to the Purusha through Meditation (a mental sacrifice). Such an act of Meditation, out of which everything around us was created by the Maha Purusha, is the foremost among all the duties. Because of what they did, the devas (Gods) obtained the position of saadhyaH (Achievers). By fulfilling their duties Devas will eventually attain Moksha, full of happiness, where they will join those who had done similar saadhana in their previous kalpa. |
20 | अ॒द्भ्य-स्सम्भू॑तः पृथि॒व्यै रसा᳚च्च । वि॒श्वक॑र्मण॒-स्सम॑वर्त॒ताधि॑ । तस्य॒ त्वष्टा॑ वि॒दध॑द्रू॒पमे॑ति । तत्पुरु॑षस्य॒ विश्व॒माजा॑न॒मग्रे᳚ ॥ | AdbhyaH - From the waters and SamboothaH - was the Universe born Prithivyai - earth Rasaat - (from the) elemental essence of Cha - and vishvakarmanaaH - As VishvakarmaH (The divine architect), did Purusha Samavartata - appear Adhi - more than the Universe TasyaH - His Tvashttaa - the Divine Smith Vidadhat - establishes Roopam - Form (That includes all the worlds) Eti - and manifests it everywhere Tat - That Purusshashya - Purusha Vishvam - (His) Vishva Roopam Ajanam - Formed Agre - In the beginning | From the essence of the water and the essence of the earth, the Brahmaandam (the Universe) arose. From the Creator of the world (The Purusha), the Lord of all and the Pride of the Universe, the Virada Purusha appeared. The Lord of the Universe (Tvashttaa) pervades everywhere through the form of the Virada Purusha that He created. |
21 | वेदा॒हमे॒त-म्पुरु॑ष-म्म॒हान्तम्᳚ । आ॒दि॒त्यव॑र्ण॒-न्तम॑सः॒ पर॑स्तात् । तमे॒वं-विँ॒द्वान॒मृत॑ इ॒ह भ॑वति । नान्यः पन्था॑ विद्य॒ते-ऽय॑नाय ॥ | VedaH - Know Him Etam - That Puruusham - The Purusha Mahaantam - Glorious Aditya - sun Varnam - brilliance Tamas - darkness Astu - who transcends Parastaat - all Tam - Him Evam - in this manner Vidvaan - who knows AmrtaH - Immortal Iha - in this very birth Bhavati - becomes Na Vidhyate - I know not of anyaH - other PanthaaH - paths Ayanaaya - to Moksha | I comprehend this glorious Purushan having the lustre of the Sun and who is beyond the darkness. One who understands this Purushan in this manner becomes fully liberated in this very life. For gaining Moksham, there is no other way than to comprehend the true form and nature of this Cosmic Purushan. |
22 | प्र॒जाप॑तिश्चरति॒ गर्भे॑ अ॒न्तः । अ॒जाय॑मानो बहु॒धा विजा॑यते । तस्य॒ धीराः॒ परि॑जानन्ति॒ योनिम्᳚ । मरी॑चीना-म्प॒दमि॑च्छन्ति वे॒धसः॑ ॥ | PrajaapatisH - As Prajaapati, the Lord of his Subjects, He Carati - lives Garbhe - the womb antaH - in AjaayamaanaH - the Unborn Bhahudhaa - in many ways Vijaayate - He appears Tasya - His dheeraaH - the Steadfast (wise ones) Parijaananthi - know well Yonim - true form Mareecheenaam - sages like Mareechi, who worship Him Padam - positions of Iccanti - desire to the vedhasaH - the creators
| The Prajaapati (Parama Purushan), the Lord of His Subjects, resides inside the Cosmic womb (in the middle of the Brahmanda, The Universe, in an embodied form). He manifests in many ways without being born. The wise ones investigate his true, inherent nature (svaroopam). The ones entrusted with duties of creation desire to attain the status of the Gnanis like Sage Mareechi, try to comprehend Purushan's true svaroopam. |
23 | यो दे॒वेभ्य॒ आत॑पति । यो दे॒वाना᳚-म्पु॒रोहि॑तः । पूर्वो॒ यो दे॒वेभ्यो॑ जा॒तः । नमो॑ रु॒चाय॒ ब्राह्म॑ये ॥ | YaH - who devebhyaH - in the Gods Atapati - shines as divinity in YaH - who is Devaanaam - the Gods PurohitaH - Brahaspati or Priest PoorvaH - before YaH - who was devebhyaH - the Gods JaataH - born NamaH - We salute Rucaaya - who brilliant in Himself Brahmaye - is the Para Brahmam, or the Supreme of All | Our Salutations to That One, who shines as the divinity in all the Devas (Gods) to bring out the divinity in them. Our Salutations to That One, who leads the way on the auspicious path, serving as the Priest for the Devas. Our Salutations to That One, who is born before the Devas. Our salutations to that self-luminous Para Brahmam! |
24 | रुच॑-म्ब्रा॒ह्म-ञ्ज॒नय॑न्तः । दे॒वा अग्रे॒ तद॑ब्रुवन्न् । यस्त्वै॒व-म्ब्रा᳚ह्म॒णो वि॒द्यात् । तस्य॑ दे॒वा अस॒न् वशे᳚ ॥ | Rucam - The Essence of knowledge Brahmam - (of) Brahman JanayantaH - Send forth the DevaH - The Gods, who Agre - in the beginning Tat - about that Brahman Abruvan - said this Yastu - whoever Evam - thus BrahmanaH - has an inclination towards Brahman Vidyaat - knows Brahman Tasya - in His DevaH - the Gods Asan - will be Vashe - control | Devas talked about the Parabrahmam at the beginning to spread the Gyanam about Him and the taste (ruchi) of Parabrahmam in this way. Whoever has the predisposition to know about this Supreme Brahmam (Para Brahmam) and comprehends Him as such - for them, the Devas will be ready to serve. |
25 | ह्रीश्च॑ ते ल॒क्ष्मीश्च॒ पत्न्यौ᳚ । अ॒हो॒रा॒त्रे पा॒र्श्वे । नक्ष॑त्राणि रू॒पम् । अ॒श्विनौ॒ व्यात्तम्᳚ । इ॒ष्ट-म्म॑निषाण । अ॒मु-म्म॑निषाण । सर्व॑-म्मनिषाण ॥ | Hreesh - Hree Ca - and Te - to you Lakshmish - Lakshmi are Ca - and Patnyau - wives Aho - the day Ratre - (and) night Paarshve - your sides Nakshatraani - the stars Roopam - your brilliant form Ashvinau - the healing Ashvins Vyaattam - your mouth Ishtam - (the knowledge) that we desire Manishaana - Grant us Amum - happiness in the world Manishaana - Grant us Sarvam - all that is, now and forever (in this and the other world) Manishaana - Grant us | Hree and Lakshmi are your Consorts. Your two sides are day and night. The stars are Your form. Ashvini Devas (Healers) are Your mouth.
Parama Purusha! Please grant us the book of the knowledge we desire
Please grant us the happiness and delights of this Universe.
Please grant us all the bliss both in this and in the other world! |
26 | ओ-न्तच्छं॒-योँरावृ॑णीमहे । गा॒तुं-यँ॒ज्ञाय॑ । गा॒तुं-यँ॒ज्ञप॑तये । दैवी᳚ स्व॒स्तिर॑स्तु नः । स्व॒स्तिर्मानु॑षेभ्यः । ऊ॒र्ध्व-ञ्जि॑गातु भेष॒जम् । श-न्नो॑ अस्तु द्वि॒पदे᳚ । श-ञ्चतु॑ष्पदे । ॐ शान्ति॒-श्शान्ति॒-श्शान्तिः॑ ॥ | Aum - Pranavam Tat - that which Chamyo - gives us peace from sorrows, in the present and future. AavrNeemahe - we seek Gaatum - growth Yagnyaaya - For the yagnam (rite of sacrifice) Gaatum - growth for Yagnyapataye - the yajamana (the patron of the yagnam). Daivee - Gods Svasti - Grace (contextual) Astu - be NaH - unto us Svasti - well being MaanushebhyaH - to all the mankind Oordhvam - upwards Jigaatu - flourish and grow Bheshajam - May plants (like medicinal plants) Sham - Good NaH - unto us Astu - come (contextual) Dvipade - creatures that go on two feet Sham - (and) good Chatushpade - creatures that go on four feet. ShantiH - Peace | We worship and pray to the Supreme God for the welfare of all beings. May all the sorrows, miseries leave us forever (present and future) and may He give us peace. We seek growth (His Grace and blessings) for the Yagna and for the Karta (Yajamana). May His divine grace be unto us and to the entire mankind. May all the medicinal herbs grow in potency (so that all diseases can be cured). May all the two legged creatures be happy. May all the four legged creatures also be happy. May there be peace in the hearts of all the beings. |
