Atharvaveda 10.8

He who is set over both what is and what is to be and everything, and whose alone is the heaven—to that chief bráhman be homage.

By the skambhá these two stand fixed apart, both sky and earth; in the skambhá [is] all this that has soul, what [is] breathing and what winking.

Three offspring (prajā́) went an over-going; others settled (ni-viç) about the sun (? arká); great stood the traverser (vimā́na) of space (rájas); the yellow one (m.) entered into the yellow ones (f.).

Twelve fellies, one wheel, three naves—who understands that? therein are inserted (ā́hata) three hundred and sixty pins (çan̄kú), pegs (? khī́la) that are immovable.

This, O Savitar, do thou distinguish: six [are] twins, one [is] sole-born; they seek participation (apitvá) in him who of them is the sole sole-born.

Being manifest (āvís), [it is] deposited in secret; the great track (padá), "aged" (járat) by name; there is set (ā́rpita) this all, [there is] established what stirs, what breathes.

One-wheeled it rolls, one-rimmed, thousand-syllabled, forth in front, down behind; with a half it has generated all existence; what its [other] half is—what has become of that?

One carrying five carries the summit (ágra) of them; side-horses, harnessed, carry also along; what is not gone of it was seen, not what is gone; the higher thing [is] closer, the lower more distant.

A bowl (camasá) with orifice sideways, bottom-side up—in it is deposited glory of all forms; there sit together the seven seers, who have become the keepers of it, the great one.

The one which is applied (yuj) in front and which behind, which is applied in all cases and which in every case, by which the sacrifice is extended forward—that I ask of thee: which one of the verses is it?

What stirs, flies, and what stands, and what is breathing, not breathing, winking—that, all-formed, sustains the earth; that, combining, becomes one only.

What is endless, stretched out on many sides; what is endless, and what has an end, ending together—these (two) the lord of the firmament keeps (car) separating (vi-ci), knowing what is and what shall be of it.

Prajāpati goes about (car) within the womb; not being seen, he is manifoldly born (vi-jā); with a half he has generated all existence; what his [other] half is—which sign is that?

Him bearing water aloft, as a water-bearer (f.) with a vessel (kumbhá), all see with the eye, not all know with the mind.

In the distance it dwells with the full one, in the distance it is abandoned by the deficient one—the great monster (yakṣá) in the midst of existence; to it the kingdom-bearers bear tribute.

Whence the sun arises, and where he goes to rest—that same I think the chief (jyeṣṭhá); that nothing whatever surpasses.

They who hitherward, in the middle, or also anciently, speak round about him who knows the Veda, they all speak around the sun (ādityá), Agni [as] second, and the threefold swan (haṅsá).

A thousand days' journey [are] expanded (vi-yam) the wings of him, of the yellow swan flying to heaven (svargá); he, putting all the gods in his breast, goes, viewing together all existences.

By truth he burns aloft; by bráhman he looks abroad hitherward, by breath he breathes crosswise—he on whom rests (çritá) the chief thing.

Whoever indeed knows those two churning-sticks, with which is churned out what is good (vásu), he may think himself to know the chief thing; he may know the great bráhmaṇa ⌊neut.⌋.

Footless came he into being in the beginning; he in the beginning brought the heaven (svàr); having become four-footed, enjoyable, he took to himself all enjoyment (bhójana),

Enjoyable shall he become, likewise shall he eat much food, who shall worship (upa-ās) the everlasting god who gives superiority (uttarā́vant).

Everlasting they call him, also may he be at present ever-renewed; day and night are generated (pra-jā) in each other's forms.

A hundred, a thousand, a myriad, a hundred million, an innumerable [number], is his own entered into him; that of him they slay, even as he looks on; therefore this god shines (ruc) thus.

One thing is more minute (áṇu) than a child (bā́la), also one is hardly (né ’va) seen; than that a more embracing deity, is she dear to me.

This beautiful one (f.) [is] unaging, an immortal in the house of a mortal; for whom she [was] made, he lies; he who made [her] grew old.

Thou art woman, thou [art] man, thou boy, or also girl; thou, when aged, totterest (vañc) with a staff; thou, when born, becomest facing all ways.

Both their father, or also their son; both the chief or also the meanest (kaniṣṭhá) of them; the one god, who has entered into the mind, born the first, and he within the womb.

The full from the full he bends up (ud-ac); the full is poured with the full; also that may we know today, whence that is poured out.

She, everlasting, born indeed of old, she, ancient, encompassed (pari-bhū) all; the great goddess of the dawn, shining forth, she looks forth by every one who winks.

The deity, Avi by name, sits enveloped with right; by her form these trees [are] green, green-garlanded.

Him that is near by he (?) deserts not; him that is near by he (?) sees not; see the wisdom (kā́vya) of the god: he died not, he grows not old.

The voices sent forth by the unpreceded one—they speak as they should (yathāyathám); where they go speaking, that [people] call the great brā́hmaṇa ⌊n.⌋.

Where both gods and men (manuṣyà) are set (çritá) as spokes in a nave—I ask thee of the flower (púṣpa) of the waters, where that by magic was placed.

They by whom the wind sent forth blows on, who give the five quarters together (sadhryàñc), the gods who thought themselves above (ati-man) the offering (ā́huti), conductors of the waters—which were they?

One of them clothes himself in this earth; one encompassed the atmosphere; he of them who is disposer (vidhartṛ́) gives the sky; some defend respectively all regions (ā́çā).

Whoso may know the stretched-out string in which these offspring (prajā́) are woven in, whoso may know the string of the string, he may know the great brā́hmaṇa.

I know the stretched-out string in which these offspring are woven in; the string of the string I know, likewise the great brā́hmaṇa.

As between heaven-and-earth Agni went, burning on, all-consuming, where stood beyond they (f.) of one husband—where perchance was Mātariçvan then?

Mātariçvan was entered into the waters; the gods were entered into the seas; great stood the traverser of space; the purifying one entered into the green ones.

Higher, as it were, than the gāyatrī́, upon the immortal (amṛ́ta) he strode out; they who know completely chant with chant—where then was seen the goat?

The reposer, the assembler of good things, like god Savitar, of true ordinances (-dhárman), he stood like Indra in the conflict for riches.

The lotus-flower of nine doors, covered with three strands (guṇá) — what soulful prodigy (yakṣá) is within it, that the bráhman-knowers know.

Free from desire, wise (dhī́ra), immortal, self-existent, satisfied with sap, not deficient in any respect—knowing that wise, unaging, young soul, one is not afraid of death.