For the thinker becoming man his swift hastening impulsions dark and bright desire freedom; active, rapid, quivering, they are yoked to their works, swift steeds and driven forward by the Breath of things.SRI AUROBINDO
Hymns to the Mystic Fire
|
|
|
Dīrghatamas Aucathya |
Sukta 140
1.140.1
वे॒दि॒षदे॑ प्रि॒यधा॑माय सु॒द्युते॑ धा॒सिमि॑व॒ प्र भ॑रा॒ योनि॑म॒ग्नये॑ ।
वस्त्रे॑णेव वासया॒ मन्म॑ना॒ शुचिं॑ ज्यो॒तीर॑थं शु॒क्रव॑र्णं तमो॒हनं॑ ॥
vedi-sáde priyá-dhāmāya su-dyúte dhāsím-iva prá bhara yónim agnáye ǀ
vástreṇa-iva vāsaya mánmanā śúcim jyotíḥ-ratham śukrá-varṇam tamaḥ-hánam ǁ
Offer like a secure seat that womb to Agni the utterly bright who sits upon the altar and his abode is bliss; clothe with thought as with a robe the slayer of the darkness who is pure and charioted in light and pure bright1 of hue.
1.140.2
अ॒भि द्वि॒जन्मा॑ त्रि॒वृदन्न॑मृज्यते संवत्स॒रे वा॑वृधे ज॒ग्धमी॒ पुनः॑ ।
अ॒न्यस्या॒सा जि॒ह्वया॒ जेन्यो॒ वृषा॒ न्य१่न्येन॑ व॒निनो॑ मृष्ट वार॒णः ॥
abhí dvi-jánmā tri-vṛ́t ánnam ṛjyate saṃvatsaré vavṛdhe jagdhám īmíti púnaríti ǀ
anyásya āsā́ jihváyā jényaḥ vṛ́ṣā ní anyéna vanínaḥ mṛṣṭa vāraṇáḥ ǁ
The twice-born Agni moves (intense) about his triple food; it is eaten and with the year it has grown again; with the tongue and mouth of the one2 he is the strong master and enjoyer, with the other he engirdles and crushes in his embrace3 his delightful things.
1.140.3
कृ॒ष्ण॒प्रुतौ॑ वेवि॒जे अ॑स्य स॒क्षिता॑ उ॒भा त॑रेते अ॒भि मा॒तरा॒ शिशुं॑ ।
प्रा॒चाजि॑ह्वं ध्व॒सयं॑तं तृषु॒च्युत॒मा साच्यं॒ कुप॑यं॒ वर्ध॑नं पि॒तुः ॥
kṛṣṇa-prútau vevijé␣íti asya sa-kṣítau ubhā́ tarete␣íti abhí mātárā śíśum ǀ
prācā́-jihvam dhvasáyantam tṛṣu-cyútam ā́ sā́cyam kúpayam várdhanam pitúḥ ǁ
He gives energy of movement to both his mothers on their dark path, in their common dwelling and both make their way through to their child4 for his tongue is lifted upward, he destroys and rushes swiftly through and should be chosen, increasing his father5.
1.140.4
मु॒मु॒क्ष्वो॒३่ मन॑वे मानवस्य॒ते र॑घु॒द्रुवः॑ कृ॒ष्णसी॑तास ऊ॒ जुवः॑ ।
अ॒स॒म॒ना अ॑जि॒रासो॑ रघु॒ष्यदो॒ वात॑जूता॒ उप॑ युज्यंत आ॒शवः॑ ॥
mumukṣváḥ mánave mānavasyaté raghu-drúvaḥ kṛṣṇá-sītāsaḥ ūṃ␣íti júvaḥ ǀ
asamanā́ḥ ajirā́saḥ raghu-syádaḥ vā́ta-jūtāḥ úpa yujyante āśávaḥ ǁ
For the thinker becoming man his swift hastening impulsions dark and bright desire freedom; active, rapid, quivering, they are yoked to their works, swift steeds and driven forward by the Breath of things.
1.140.5
आद॑स्य॒ ते ध्व॒सयं॑तो॒ वृथे॑रते कृ॒ष्णमभ्वं॒ महि॒ वर्पः॒ करि॑क्रतः ।
यत्सीं॑ म॒हीम॒वनिं॒ प्राभि मर्मृ॑शदभिश्व॒सन्त्स्त॒नय॒न्नेति॒ नान॑दत् ॥
ā́t asya té dhvasáyantaḥ vṛ́thā īrate kṛṣṇám ábhvam máhi várpaḥ kárikrataḥ ǀ
yát sīm mahī́m avánim prá abhí mármṛśat abhi-śvasán stanáyan éti nā́nadat ǁ
They for him destroy and speed lightly on6 creating his dark being of thickness and his mighty form of light; when reaching forward he touches the Vast of Being, he pants towards it and, thundering, cries aloud7.
1.140.6
भूष॒न्न योऽधि॑ ब॒भ्रूषु॒ नम्न॑ते॒ वृषे॑व॒ पत्नी॑र॒भ्ये॑ति॒ रोरु॑वत् ।
ओ॒जा॒यमा॑नस्त॒न्व॑श्च शुंभते भी॒मो न शृंगा॑ दविधाव दु॒र्गृभिः॑ ॥
bhū́ṣan ná yáḥ ádhi babhrū́ṣu námnate vṛ́ṣā-iva pátnīḥ abhí eti róruvat ǀ
ojāyámānaḥ tanváḥ ca śumbhate bhīmáḥ ná śṛ́ṅgā davidhāva duḥ-gṛ́bhiḥ ǁ
He who when he would become in the tawny ones, bends down and goes to them bellowing as the male to its mates, — putting out his forces he gives joy to their bodies8 and like a fierce beast hard to seize he tosses his horns9.
1.140.7
स सं॒स्तिरो॑ वि॒ष्टिरः॒ सं गृ॑भायति जा॒नन्ने॒व जा॑न॒तीर्नित्य॒ आ श॑ये ।
पुन॑र्वर्धंते॒ अपि॑ यंति दे॒व्य॑म॒न्यद्वर्पः॑ पि॒त्रोः कृ॑ण्वते॒ सचा॑ ॥
sáḥ sam-stíraḥ vi-stíraḥ sám gṛbhāyati jānán evá jānatī́ḥ nítyaḥ ā́ śaye ǀ
púnaḥ vardhante ápi yanti devyám anyát várpaḥ pitróḥ kṛṇvate sácā ǁ
He whether contracted in being or wide-extended seizes on them utterly; he knowing, they knowing the eternal Agni enjoys10 them, then again they increase and go to the state divine; uniting, another form they make for the Father and Mother.
1.140.8
तम॒ग्रुवः॑ के॒शिनीः॒ सं हि रे॑भि॒र ऊ॒र्ध्वास्त॑स्थुर्म॒म्रुषीः॒ प्रायवे॒ पुनः॑ ।
तासां॑ ज॒रां प्र॑मुं॒चन्ने॑ति॒ नान॑द॒दसुं॒ परं॑ ज॒नयं॑जी॒वमस्तृ॑तं ॥
tám agrúvaḥ keśínīḥ sám hí rebhiré ūrdhvā́ḥ tasthuḥ mamrúṣīḥ prá āyáve púnaríti ǀ
tā́sām jarā́m prá-muñcán eti nā́nadat ásum páram janáyan jīvám ástṛtam ǁ
Bright with their flowing tresses they take utter delight of him, they who were about to perish, stand upon high once more for his coming11; for he loosens from them their decay and goes to them shouting high, he creates supreme force and unconquerable life.
1.140.9
अ॒धी॒वा॒सं परि॑ मा॒तू रि॒हन्नह॑ तुवि॒ग्रेभिः॒ सत्व॑भिर्याति॒ वि ज्रयः॑ ।
वयो॒ दध॑त्प॒द्वते॒ रेरि॑ह॒त्सदानु॒ श्येनी॑ सचते वर्त॒नीरह॑ ॥
adhīvāsám pári mātúḥ rihán áha tuvi-grébhiḥ sátva-bhiḥ yāti ví jráyaḥ ǀ
váyaḥ dádhat pat-váte rérihat sádā ánu śyénī sacate vartaníḥ áha ǁ
Tearing about her the robe that conceals the other he moves on utterly to the Delight with the creatures of pure Being who manifest the Force; he establishes the wideness, he breaks through to the goal for this traveller, even though swift-rushing, he cleaves always to the paths12.
1.140.10
अ॒स्माक॑मग्ने म॒घव॑त्सु दीदि॒ह्यध॒ श्वसी॑वान्वृष॒भो दमू॑नाः ।
अ॒वास्या॒ शिशु॑मतीरदीदे॒र्वर्मे॑व यु॒त्सु प॑रि॒जर्भु॑राणः ॥
asmā́kam agne maghávat-su dīdihi ádha śvásīvān vṛṣabháḥ dámūnāḥ ǀ
ava-ásya śíśu-matīḥ adīdeḥ várma-iva yut-sú pari-járbhurāṇaḥ ǁ
Burn bright for us, O Agni, in our fullnesses, henceforth be the strong master and inhabit in us with the sisters; casting away from thee those of them that are infant minds thou shouldst burn bright encompassing us all about like a cuirass in our battles13.
1.140.11
इ॒दम॑ग्ने॒ सुधि॑तं॒ दुर्धि॑ता॒दधि॑ प्रि॒यादु॑ चि॒न्मन्म॑नः॒ प्रेयो॑ अस्तु ते ।
यत्ते॑ शु॒क्रं त॒न्वो॒३่ रोच॑ते॒ शुचि॒ तेना॒स्मभ्यं॑ वनसे॒ रत्न॒मा त्वं ॥
idám agne sú-dhitam dúḥ-dhitāt ádhi priyā́t ūṃ␣íti cit mánmanaḥ préyaḥ astu te ǀ
yát te śukrám tanváḥ rócate śúci téna asmábhyam vanase rátnam ā́ tvám ǁ
This, O Agni, is that which is well-established upon the 
ill-placed; even out of this blissful mentality may there be born to thee that greater bliss. By that which shines bright and pure from thy body, thou winnest for us the delight.
1.140.12
रथा॑य॒ नाव॑मु॒त नो॑ गृ॒हाय॒ नित्या॑रित्रां प॒द्वतीं॑ रास्यग्ने ।
अ॒स्माकं॑ वी॒राँ उ॒त नो॑ म॒घोनो॒ जनां॑श्च॒ या पा॒रया॒च्छर्म॒ या च॑ ॥
ráthāya nā́vam utá naḥ gṛhā́ya nítya-aritrām pat-vátīm rāsi agne ǀ
asmā́kam vīrā́n utá naḥ maghónaḥ jánān ca yā́ pāráyāt śárma yā́ ca ǁ
Thou givest us, O Agni, for chariot and for home a ship travelling with eternal progress of motion that shall carry our strong spirits and our spirits of fullness across the births and cross the peace.
1.140.13
अ॒भी नो॑ अग्न उ॒क्थमिज्जु॑गुर्या॒ द्यावा॒क्षामा॒ सिंध॑वश्च॒ स्वगू॑र्ताः ।
गव्यं॒ यव्यं॒ यंतो॑ दी॒र्घाहेषं॒ वर॑मरु॒ण्यो॑ वरंत ॥
abhí naḥ agne ukthám ít juguryāḥ dyā́vākṣā́mā síndhavaḥ ca svá-gūrtāḥ ǀ
gávyam yávyam yántaḥ dīrghā́ áhā íṣam váram aruṇyáḥ varanta ǁ
Mayest thou, O Agni, about our Word for thy pivot bring to light for us Heaven and Earth and the rivers that are self-revealed; may the Red Ones reach to knowledge and strength and long days of light, may they choose the force and the supreme good.
1 Or, white; śukra, a white brightness.
2 Or, with his tongue in the presence of the one
3 Mṛś is used of the sexual contact; vāraṇaḥ from vṛ to cover, surround.
4 Or, following their child
5 Expl. Heaven and Earth, Mind and Body dwelling together in one frame or in one material world move in the darkness of ignorance, they pass through it by following the divine Force which is born to their activities. Kupaya is of doubtful significance. The father is the Purusha or else Heaven in the sense of the higher spiritual being.
6 Or, speed and pervade
7 Mahīmavanim might mean the vast earth, but avanī and pṛthivī are not used in the Veda invariably, the former not usually, to mean earth, but stray or return to their original sense — sapta avanayaḥ.
8 Or, he makes blissful the forms of things
9 Babhrūṣu, the cows, aruṇayaḥ of a later verse — knowledge in the mortal mind.
10 Or, lies with
11 Mamruṣīḥ is uncertain. It may be dead or dying. Rebhire = delight, is here perfectly proved.
12 Rihan, rerihat are uncertain.
13 śvasi is the Greek Kasis and an old variant of śvasṛ wife or sister. Therefore it is coupled with vṛṣā like patnī.