Atharva Veda 10.7

kasminnaṅge tapo asyādhi tiṣṭhati kasminn aṅga ṛtam asyādhy āhitam kva vrataṃ kva śraddhāsya tiṣṭhati kasminn aṅge satyam asya pratiṣṭhitam

Mystic: on the skambhá or frame of creation

In what member of him is penance situated? in what member of him is right (ṛtá) deposited? where is situated [his] vow (vratá), where his faith? in what member of him is truth established?

kasmād aṅgād dīpyate agnir asya kasmād aṅgāt pavate mātariśvā kasmād aṅgād vi mimīte 'dhi candramā maha skambhasya mimāno aṅgam

From what member of him flames Agni? from what member blows (pū) Mātariçvan? from what member doth the moon measure out, measuring the member of great Skambha?

kasminn aṅge tiṣṭhati bhūmir asya kasminn aṅge tiṣṭhaty antarikṣam kasminn aṅge tiṣṭhaty āhitā dyauḥ kasminn aṅge tiṣṭhaty uttaraṃ divaḥ

In what member of him is situated the earth? in what member is situated the atmosphere? in what member is the sky set? in what member is situated what is beyond the sky?

kva prepsan dīpyata ūrdhvo agniḥ kva prepsan pavate mātariśvā yatra prepsantīr abhiyanty āvṛtaḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

Whither desiring to attain does Agni flame aloft? whither desiring to attain blows Mātariçvan? whither desiring to attain, the turns (āvṛ́t) go, that Skambha tell [me]: which forsooth is he?

kvārdhamāsāḥ kva yanti māsāḥ saṃvatsareṇa saha saṃvidānāḥ yatra yanty ṛtavo yatrārtavāḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

Whither go the half-months, whither the months, in concord with the year? whither the seasons go, whither they of the seasons, that Skambha tell [me]: which forsooth is he?

kva prepsantī yuvatī virūpe ahorātre dravataḥ saṃvidāne yatra prepsantīr abhiyanty āpaḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

Whither desiring to attain run in concord the two maidens (yuvatí) of diverse form, day-and-night? whither desiring to attain, the waters go, that Skambha tell [me]: which forsooth is he?

yasmint stabdhvā prajāpatir lokānt sarvāṁ adhārayat skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

In what, having established [them], Prajāpati maintained all the worlds, that Skambha tell [me]: which forsooth is he?

yat paramam avamam yac ca madhyamaṃ prajāpatiḥ sasṛje viśvarūpam kiyatā skambhaḥ pra viveśa tatra yan na prāviśat kiyat tad babhūva

What that was highest, lowest, and what that was midmost Prajāpati created, of all forms—by how much did Skambha enter there? what did not enter, how much was that?

kiyatā skambhaḥ pra viveśa bhūtam kiyad bhaviṣyad anvāśaye 'sya ekaṃ yad aṅgam akṛṇot sahasradhā kiyatā skambhaḥ pra viveśa tatra

By how much did Skambha enter the existent? how much of him lies along that which will exist? what one member he made thousand-fold, by how much did Skambha enter there?

yatra lokāṃś ca kośāṃś cāpo brahma janā viduḥ asac ca yatra sac cānta skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

Where men know both worlds and receptacles (kóça), waters, bráhman, within which [are] both the non-existent and the existent—that Skambha tell [me]: which forsooth is he?

yatra tapaḥ parākramya vrataṃ dhārayaty uttaram ṛtaṃ ca yatra śraddhā cāpo brahma samāhitāḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

Where penance, striding forth, maintains the higher vow (vratá), where both right and faith, waters, bráhman, are set together, that Skambha etc. etc.

yasmin bhūmir antarikṣaṃ dyaur yasminn adhy āhitā yatrāgniś candramāḥ sūryo vātas tiṣṭhanty ārpitāḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

In whom earth, atmosphere, in whom sky is set, where fire, moon, sun, wind stand fixed (ā́rpita), that Skambha etc. etc.

yasya trayastriṃśad devā aṅge sarve samāhitāḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

In whose member all the thirty-three gods are set together, that Skambha etc. etc.

yatra ṛṣayaḥ prathamajā ṛcaḥ sāma yajur mahī ekarṣir yasminn ārpitaḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

Where the first-born seers, the verses, the chant, the sacrificial formula, the great one (mahī́); in whom the sole seer is fixed—that Skambha etc. etc.

yatrāmṛtaṃ ca mṛtyuś ca puruṣe 'dhi samāhite samudro yasya nāḍyaḥ puruṣe 'dhi samāhitāḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

Where both immortality (amṛ́ta) and death are set together in man (púruṣa), of whom the ocean, the veins (nāḍī́) are set together in man, that Skambha etc. etc.

yasya catasraḥ pradiśo nāḍyas tiṣṭhanti prathamāḥ yajño yatra parākrāntaḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

Of whom the four directions are (sthā) the teeming (? prapyasá) veins, where the sacrifice hath strode forth, that Skambha etc. etc.

ye puruṣe brahma vidus te viduḥ parameṣṭhinam yo veda parameṣṭhinaṃ yaś ca veda prajāpatim jyeṣṭhaṃ ye brāhmaṇaṃ vidus te skambham anusaṃviduḥ

Whoever know the bráhman in man, they know the most exalted one; whoever knows the most exalted one, and whoever knows Prajāpati, whoever know the chief bráhmaṇa, they know also accordingly (anu-sam-vid) the Skambha.

yasya śiro vaiśvānaraś cakṣur aṅgiraso 'bhavan aṅgāni yasya yātavaḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

Whose head [was] Vāiçvānara, [whose] eye the An̄girases were, whose members the familiar demons (yatú)—that Skambha tell [me]: which forsooth is he?

yasya brahma mukham āhur jihvāṃ madhukaśām uta virājam ūdho yasyāhuḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

Of whom they call bráhman the mouth, the honey-whip the tongue also, of whom they call virā́j the udder—that Skambha etc. etc.

yasmād ṛco apātakṣan yajur yasmād apākaṣan sāmāni yasya lomāny atharvāṅgiraso mukhaṃ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

From whom they fashioned off the verses, from whom they scraped off the sacrificial formula, of whom the chants [are] the hairs (lóman), the Atharvans-and-An̄girases the mouth—that Skambha etc. etc.

asacchākhāṃ pratiṣṭhantīṃ paramam iva janā viduḥ uto san manyante 'vare ye te śākhām upāsate

The branch of the non-existent, standing forth, people know as in a manner the highest thing; also the lower ones who worship (upa-ās) thy branch think [it?] the existent thing.

yatrādityāś ca rudrāś ca vasavaś ca samāhitāḥ bhūtaṃ ca yatra bhavyaṃ ca sarve lokāḥ pratiṣṭhitāḥ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

Where both the Ādityas and the Rudras and the Vasus are set together; where both what is and what is to be, [and] all the worlds are established—that Skambha tell [me]: which forsooth is he?

yasya trayastriṃśad devā nidhiṃ rakṣanti sarvadā nidhiṃ tam adya ko veda yaṃ devā abhirakṣatha

Of whom the thirty-three gods always defend the treasure (nidhí): that treasure, which, O gods, ye defend, who at present knoweth?

yatra devā brahmavido brahma jyeṣṭham upāsate yo vai tān vidyāt pratyakṣaṃ sa brahmā veditā syāt

Where the bráhman-knowing gods worship the chief bráhman—whoso verily knoweth them eye to eye (pratyákṣam), he may be a Brahman (brahmán), a knower.

bṛhanto nāma te devā ye 'sataḥ pari jajñire ekaṃ tad aṅgaṃ skambhasyāsad āhuḥ paro janāḥ

Great (bṛhánt) by name [are] those gods who were born out of the non-existent; that one member of Skambha people call non-existent beyond.

yatra skambhaḥ prajanayan purāṇaṃ vyavartayat ekaṃ tad aṅgaṃ skambhasya purāṇam anusaṃviduḥ

Where the skambhá, generating forth, rolled out the ancient one, that one member of the skambhá they know also accordingly [as] the ancient one.

yasya trayastriṃśad devā aṅge gātrā vibhejire tān vai trayastriṃśad devān eke brahmavido viduḥ

In whose member the thirty-three gods shared severally the limbs (gā́tra)—those thirty-three gods verily only (éka) the bráhman-knowers know.

hiraṇyagarbham paramam anatyudyaṃ janā viduḥ skambhas tad agre prāsiñcaddhiraṇyaṃ loke antarā

People know the golden-embryo [as] highest, not to be overcrowed (anatyudyá); the skambhá in the beginning poured forth that gold within the world.

skambhe lokāḥ skambhe tapaḥ skambhe 'dhy ṛtam āhitam skambha tvā veda pratyakṣam indre sarvaṃ samāhitam

In the skambhá the worlds, in the skambhá penance, in the skambhá right is set; thee, O skambhá, I know plainly [as] set all together in Indra.

indre lokā indre tapa indre 'dhy ṛtam āhitam indraṃ tvā veda pratyakṣaṃ skambhe sarvaṃ pratiṣṭhitam

In Indra the worlds, in Indra penance, in Indra right is set; thee, O Indra, I know plainly [as] all established in the skambhá.

nāma nāmnā johavīti purā sūryāt puroṣasaḥ yad ajaḥ prathamaṃ saṃbabhūva sa ha tat svarājyam iyāya yasmān nānyat param asti bhūtam

Name with name he calls aloud, before the sun, before the dawn; as first the goat (? ajá) came into being, he went unto that autocracy beyond which there is nothing else existent.

yasya bhūmiḥ pramāntarikṣam utodaram divaṃ yaś cakre mūrdhānaṃ tasmai jyeṣṭhāya brahmaṇe namaḥ

Of whom earth is model (pramā́) and atmosphere belly; who made the sky his head—to that chief bráhman be homage.

yasya sūryaś cakṣuś candramāś ca punarṇavaḥ agniṃ yaś cakra āsyaṃ tasmai jyeṣṭhāya brahmaṇe namaḥ

Of whom the sun is eye, and the moon that grows new again; who made Agni his mouth—to that chief bráhman be homage.

yasya vātaḥ prāṇāpānau cakṣur aṅgiraso 'bhavan diśo yaś cakre prajñānīs tasmai jyeṣṭhāya brahmaṇe namaḥ

Of whom the wind [was] breath-and-expiration, [of whom] the An̄girases were the eye; who made the quarters fore-knowing (? prajñā́na)—to that chief bráhman be homage.

skambho dādhāra dyāvāpṛthivī ubhe ime skambho dādhārorv antarikṣam skambho dādhāra pradiśaḥ ṣaḍ urvīḥ skambha idaṃ viśvaṃ bhuvanam ā viveśa

The skambhá sustains both heaven-and-earth here; the skambhá sustains the wide atmosphere; the skambhá sustains the six wide directions; into the skambhá hath entered this whole existence (bhúvana).

yaḥ śramāt tapaso jāto lokānt sarvānt samānaśe somaṃ yaś cakre kevalaṃ tasmai jyeṣṭhāya brahmaṇe namaḥ

Who, born from toil, from penance, completely attained all worlds; who made soma all his own—to that chief bráhman be homage.

kathaṃ vāto nelayati kathaṃ na ramate manaḥ kim āpaḥ satyaṃ prepsantīr nelayanti kadācana

How does the wind not cease (il)? how does the mind not rest (ram)? why (kím) do the waters, seeking to attain truth, at no time soever cease?

mahad yakṣaṃ bhuvanasya madhye tapasi krāntaṃ salilasya pṛṣṭhe tasmiṃ chrayante ya u ke ca devā vṛkṣasya skandhaḥ parita iva śākhāḥ

A great monster (yakṣá) in the midst of the creation (bhúvana), strode (? krāntá) in penance on the back of the sea—in it are set (çri) whatever gods there are, like the branches of a tree roundabout the trunk.

yasmai hastābhyāṃ pādābhyāṃ vācā śrotreṇa cakṣuṣā yasmai devāḥ sadā baliṃ prayacchanti vimite 'mitaṃ skambhaṃ taṃ brūhi katamaḥ svid eva saḥ

Unto which with the two hands, with the two feet, with speech, with hearing, with sight; unto which the gods continually render (pra-yam) tribute, unmeasured in the measured out—that skambhá tell [me]: which forsooth is he?

apa tasya hataṃ tamo vyāvṛttaḥ sa pāpmanā sarvāṇi tasmin jyotīṃṣi yāni trīṇi prajāpatau

Smitten away is his darkness; he is separated from evil; in him. are all the three lights that are in Prājapati.

yo vetasaṃ hiraṇyayaṃ tiṣṭhantaṃ salile veda sa vai guhyaḥ prajāpatiḥ

He who knows the golden reed (vetasá) standing in the sea—he verily is in secret Prajāpati.

tantram eke yuvatī virūpe abhyākrāmaṃ vayataḥ ṣaṇmayūkham prānyā tantūṃs tirate dhatte anyā nāpa vṛñjāte na gamāto antam

A certain pair of maidens, of diverse form, weave, betaking themselves to it, the six-pegged web; the one draws forth the threads (tántu), the other sets [them]; they wrest not off (apa-vṛj), they go not to an end.

tayor ahaṃ parinṛtyantyor iva na vi jānāmi yatarā parastāt pumān enad vayaty ud gṛṇatti pumān enad vi jabhārādhi nāke

Of them, as of two women dancing about, I do not distinguish (vi-jñā) which is beyond; a man (púmāṅs), weaves it, ties [it] up; a man hath borne it about upon the firmament (nā́ka).

ime mayūkhā upa tastabhur divaṃ sāmāni cakrus tasarāṇi vātave

These pegs propped up the sky; the chants they made shuttles for weaving.