The pillar is a cultural artifact, it belongs to the Hindu tradition. What is the meaning of the symbol with interrelationships in prayer and doctrine? (Snodgrass, Adrian, 1992, The symbolism of the Stupa, Motilal Banarsidass Publishers, New Delhi).
Atharva Veda (X.8.2) declares that Heaven and Earth stand fast being pillared apart by the pillar. Like the pillar, twilight of the dawn and dusk split apart the originally fused Heaven and Earth.
Light of dawn ‘divorces the coterminous regions – Sky and Earth – and makes manifest the several worlds. (RV VII.80; cf. VI.32.2, SBr. IV 6.7.9).
‘Sun is spac, for it is only when it rises that the world is seen’ (Jaiminiya Upanishad Brahmana I.25.1-2). When the sun sets, space returns into the void (JUB III.1.1-2).
Indra supports heavn and earth by ‘opening the shadows with the dawn and the sun’. (RV I.62.5). He ‘extends heaven by the sun; and the sun is the prp whereby he struts it.’ (RV X.111.5).
‘He who knows the Brahman in man knows the Supreme Being and he who knows the Supreme Brahman knows the Skambha’. (AV X. 7.17).
Linga-Purana (I.17.5-52; 19.8 ff.) provides a narrative. Siva appeared before Brahma and Vishnu as a fiery linga with thousands of flames. As a Goose, Brahma attempted to fly to the apex of the column; Vishnu as a Boar plunged through the earth to find the foot of the blazing column. Even after a thousand years, they couldn’t reach the destination, bow in homage to the Pillar of the Universe as the Paramaatman.
He is the ‘Pillar supporting the kindreds, that is, gods and men’. (RV I.59.1-2). He is the standard (ketu) of the yajna (equivalent of the dawn), the standard which supports heaven in the East at daybreak. (RV I.113.19; III.8.8).
The same spectra of meanings abound in Bauddham, as a symbolic continuum. So it is, the Buddha is a fiery pillar, comprising adorants at the feet marked with the Wheel of Dharma and the apex marked by a S’rivatsa (pair of fishes tied together by a thread, read as hieroglyph composition: ayira (metath. ariya) dhama, mandating norms of social, interpersonal conduct). Just as Agni awakens at dawn, the Buddha is the awakened.
Worshippers of a fiery pillar, Amaravati stupa.
Naga worshippers of fiery pillar, Amaravati stupa. 
Kalibangan fire-altars. In one pit, a cylindrical clay stele was found. Could such steles located in many ancient archaeological sites, denote skambha of Atharvaveda? Such stele were 30-40 cms. in height and 10-15 cms. in diameter, and formed the centrepoint of the hearths (Lal, BB 1984, Some reflections on the structural remains at Kalibangan in in Indus civilization: New perspectives, AH Dani ed.: 57).
A pair of Skambha in Dholavira close to kole.l 'smithy, temple' (8-shaped stone structure).
Furnace. Sarasvati-Sindhu civilization.स्कम्भ् 1 Ā., 5, 9 P. (स्कम्भते, स्कभ्नोति, स्कभ्नाति) 1 To create. -2 To stop, hinder, impede, obstruct, curb, restrain; स्कभायत निर्ऋतिं सेधतामतिम् Ṛv.1.76.4.-3 To prop, support; चस्कम्भ यः स्वरभसा$स्खलता त्रिपृष्ठम् Bhāg.2. 7.4. -Caus. (स्कम्भयति-ते or स्कम्भायति-ते) To stop &c.
I suggest that the pair of skambha are hieroglyphs denoting the transformation process in a fire-altar converting dhatu, 'minerals' into cast metals in the temple, kole.l 'smithy, temple' (Kota language). They are the prop which link earth and heaven, material manifestations and cosmic consciousness and phenomena, knowable, unknowable.
A pair of Yupa stambha of Dholavira. Signify div 'light' svar 'twilight' -- deva and asura, worship of devi and sun divinities symbolising cosmic energy and power.
Root: दिव् I. 4 P. (दीव्यति, द्यूत or द्यून; desid. दुद्यूषति, दिदे- विषति) 1 To shine, be bright; दीव्यत्युच्चैर्लघुरघुपतिः किं नु वा स्यात् किमन्यत् Mv.6.53.दिव् f. [दीव्यन्त्यत्र दिव्-बा˚ आधारे डिवि Tv.] (Nom. sing. द्यौः) 1 The heaven; दिवं मरुत्वानिव भोक्ष्यते भुवम् R.3. 4,12; Me.3. -2 The sky; दिव्यन्तरिक्षे भूमौ च घोरमुत्पात- जं भयम् Rām.2.1.43 देवटः An artisan, a mechanic. देविक a. (-की f.), देविल a. Divine, godly; Virtuous, pious.
Root: svar 'sun', twilight.
Atharva Veda ( X - 7,8) --- Skambha Suktam
The origins of the worship of the Shiva-Linga are unknown. Shiva-Linga has one complete purana which is dedicated to its form and origin. It may be a symbolic representation of self (Atma Linga) or of everything. Some associate it with the physical form of Pranava (Om). Oval form represents even the shape of the Universe including the existing space. The beginning of the oval form is A in OM and prolonged part is U in OM and M is the ending part of the linga. It is single shape of Trimurti. Praying Shiva Linga is considered as praying the Thrimurti in absolute form. Linga represents absolute and Single power of this universe. Some associate them with the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn a description is found of the beginningless and endless Stambha or Skambha and it is shown that the said Skambha is put in place of the eternal Brahman. As afterwards the Yajna (sacrificial) fire, its smoke, ashes and flames, the Soma plant and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted-hair, his blue throat and the riding on the bull of the Shiva. The Yupa-Skambha gave place in time to the Shiva-Linga. In the Linga Purâna the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Mahâdeva.
In the context of Hindu mythology, stambha, also spelt as Skambha, is believed to a cosmic column. It is believed that the stambha functions as a bond, which joins the heaven (Svarga) and the earth (prithvi). A number of Hindu scriptures, including the Atharva Veda, have references to stambha. In the Atharva Veda, a celestial stambha has been mentioned, and that has been described as a scaffold, which supports the cosmos and material creation
Skambha Sukta ( Atharva Veda X-7 )
kásminn áṅge tápo asyā́dhi tiṣṭhati kásminn áṅga r̥tám asyā́dhy ā́hitam
kvà vratáṃ kvà śraddhā́sya tiṣṭhati kásminn áṅge satyám asya prátiṣṭhitam 1
kásmād áṅgād dīpyate agnír asya kásmād áṅgāt pavate mātaríśva
kásmād áṅgād ví mimīté 'dhi candrámā mahá skambhásya mímāno áṅgam 2
kásminn áṅge tiṣṭhati bhū́mir asya kásminn áṅge tiṣṭhaty antárikṣam
kásminn áṅge tiṣṭhaty ā́hitā dyáuḥ kásminn áṅge tiṣṭhaty úttaraṃ diváḥ 3
kvà prépsan dīpyata ūrdhvó agníḥ kvà prépsan pavate mātaríśvā
yátra prépsantīr abhiyánty āvŕ̥taḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 4
kvā̀rdhamāsā́ḥ kvà yanti mā́sāḥ saṃvatsaréṇa sahá saṃvidānā́ḥ
yátra yánty r̥távo yátrārtavā́ḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 5
kvà prépsantī yuvatī́ vírūpe ahorātré dravataḥ saṃvidāné
yátra prépsantīr abhiyánty ā́paḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 6
yásmint stabdhvā́ prajā́patir lokā́nt sárvām̐ ádhārayat
skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 7
yát paramám avamám yác ca madhyamáṃ prajā́patiḥ sasr̥jé viśvárūpam
kíyatā skambháḥ prá viveśa tátra yán ná prā́viśat kíyat tád babhūva 8
kíyatā skambháḥ prá viveśa bhūtám kíyad bhaviṣyád anvā́śaye 'sya
ékaṃ yád áṅgam ákr̥ṇot sahasradhā́ kíyatā skambháḥ prá viveśa tátra 9
yátra lokā́mś ca kóśāṃś cā́po bráhma jánā vidúḥ
ásac ca yátra sác cāntá skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 10
yátra tápaḥ parākrámya vratáṃ dhāráyaty úttaram
r̥táṃ ca yátra śraddhā́ cā́po bráhma samā́hitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 11
yásmin bhū́mir antárikṣaṃ dyáur yásminn ádhy ā́hitā
yátrāgníś candrámāḥ sū́ryo vā́tas tiṣṭhanty ā́rpitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 12
yásya tráyastriṃśad devā́ áṅge sárve samā́hitāḥ
skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 13
yátra ŕ̥ṣayaḥ prathamajā́ ŕ̥caḥ sā́ma yájur mahī́
ekarṣír yásminn ā́rpitaḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 14
yátrāmŕ̥taṃ ca mr̥tyúś ca púruṣé 'dhi samā́hite
samudró yásya nāḍyàḥ púruṣé 'dhi samā́hitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 15
yásya cátasraḥ pradíśo nāḍyàs tíṣṭhanti prathamā́ḥ
yajñó yátra párākrāntaḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 16
yé púruṣe bráhma vidús té viduḥ parameṣṭhínam
yó véda parameṣṭhínaṃ yáś ca véda prajā́patim
jyeṣṭháṃ yé brā́hmaṇaṃ vidús te skambhám anusáṃviduḥ 17
yásya śíro vaiśvānaráś cákṣur áṅgirasó 'bhavan
áṅgāni yásya yātávaḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 18
yásya bráhma múkham āhúr jihvā́ṃ madhukaśā́m utá
virā́jam ū́dho yásyāhúḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 19
yásmād ŕ̥co apā́takṣan yájur yásmād apā́kaṣan
sā́māni yásya lómāny atharvāṅgiráso múkhaṃ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 20
asaccākhā́ṃ pratíṣṭhantīṃ paramám iva jánā viduḥ
utó sán manyanté 'vare yé te śā́khām upā́sate 21
yátrādityā́ś ca rudrā́ś ca vásavaś ca samā́hítāḥ
bhūtáṃ ca yátra bhávyaṃ ca sárve lokā́ḥ prátiṣṭhitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 22
yásya tráyastriṃśad devā́ nidhíṃ rákṣanti sarvadā́
nidhíṃ tám adyá kó veda yáṃ devā abhirákṣatha 23
yátra devā́ brahmavído bráhma jyeṣṭhám upā́sate
yó vái tā́n vidyā́t pratyákṣaṃ sá brahmā́ véditā syāt 24
br̥hánto nā́ma té devā́ yé 'sataḥ pári jajñiré
ékaṃ tád áṅgaṃ skambhásyā́sad āhuḥ paró jánāḥ 25
yátra skambháḥ prajanáyan purāṇáṃ vyávartayat
ékaṃ tád áṅgaṃ skambhásya purāṇám anusáṃviduḥ 26
yásya tráyastriṃśad devā́ áṅge gā́trā vibhejiré
tā́n vái tráyastriṃśad devā́n éke brahamvído viduḥ 27
hiraṇyagarbhám paramám anatyudyáṃ jánā viduḥ
skambhás tád ágre prā́siñcad dhíraṇyaṃ loké antarā́ 28
skambhé lokā́ḥ skambhé tápaḥ skambhé 'dhy r̥tám ā́hitam
skámbha tvā́ veda pratyákṣam índre sárvaṃ samā́hitam 29
índre lokā́ índre tápa índre 'dhy r̥tám ā́hitam
índraṃ tvā́ veda pratyákṣaṃ skambhé sárvaṃ prátiṣṭhitam 30
nā́ma nā́mnā johavīti purā́ sū́ryāt puróṣásaḥ
yád ajáḥ prathamáṃ saṃbabhū́va sá ha tát svarā́jyam iyāya yásmān nā́nyát páram ásti bhūtám 31
yásya bhū́miḥ pramā́ntárikṣam utódáram
dívaṃ yáś cakré mūrdhā́naṃ tásmai jyeṣṭhā́ya bráhmaṇe námaḥ 32
yásya sū́ryaś cákṣuś candrámāś ca púnarṇavaḥ
agníṃ yáś cakrá āsyàṃ tásmai jyeṣṭhā́ya bráhmaṇe námaḥ 33
yásya vā́taḥ prāṇāpānáu cákṣur áṅgirasó 'bhavan
díśo yáś cakré prajñā́nīs tásmai jyeṣṭhā́ya bráhmaṇe námaḥ 34
skambhó dādhāra dyā́vāpr̥thivī́ ubhé imé skambhó dādhārorv àntárikṣam
skambhó dādhāra pradíśaḥ ṣáḍ urvī́ḥ skambhá idáṃ víśvaṃ bhúvanam ā́ viveśa 35
yáḥ śrámāt tápaso jātó lokā́nt sárvānt samānaśé
sómaṃ yáś cakré kévalaṃ tásmai jyeṣṭhā́ya bráhmaṇe námaḥ 36
katháṃ vā́to nélayati katháṃ ná ramate mánaḥ
kím ā́paḥ satyáṃ prépsantīr nélayanti kadā́ caná 37
mahád yakṣáṃ bhúvanasya mádhye tápasi krāntáṃ salilásya pr̥ṣṭhé
tásmin chrayante yá u ké ca devā́ vr̥kṣásya skándhaḥ paríta iva śā́khāḥ 38
yásmai hástābhyāṃ pā́dābhyāṃ vācā́ śrótreṇa cákṣuṣā
yásmai devā́ḥ sádā balíṃ prayáchanti vímité 'mitaṃ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ 39
ápa tásya hatáṃ támo vyā́vr̥ttaḥ sá pāpmánā
sárvāṇi tásmin jyótīṃṣi yā́ni trī́ṇi prajā́patau 40
yó vetasáṃ hiraṇyáyaṃ tiṣṭhantaṃ salilé véda
sá vái gúhyaḥ prajā́patiḥ 41
tantrám éke yuvatī́ vírūpe abhyākrā́maṃ vayataḥ ṣáṇmayūkham prā́nyā́ tántūṃs tiráte dhatté anyā́ nā́pa vr̥ñjāte ná gamāto ántam 42
táyor aháṃ parinŕ̥tyantyor iva ná ví jānāmi yatarā́ parástāt
púmān enad vayaty úd gr̥ṇanti púmān enad ví jabhārā́dhi nā́ke 43
imé mayū́khā úpa tastabhur dívaṃ sā́māni cakrus tásarāṇi vā́tave 44
MEANING:
1)Which of his members is the seat of Fervour: Which is the base of Ceremonial Order? Where in him standeth Faith? Where Holy Duty? Where, in what part of him is truth implanted?
2)Out of which member glows the light of Agni? Form which proceeds the breath of Mātarisvan? From which doth Chandra measure out his journey, travelling over Skambha's mighty body?
3)Which of his members is the earth's upholder? Which gives the middle air a base to rest on? Where, in which member is the sky established? Where hath the space above the sky its dwelling?
4)Whitherward yearning blazeth Agni upward? Whitherward yearning bloweth Mātarisvan? Who out of many, tell me, is that Skambha to whom with long- ing go the turning pathways?
5)Whitheward go the half-months, and, accordant with the full year, the months in their procession? Who out of many, tell me, is that Skambha to whom go seasons and the groups of seasons?
6)Whitherward yearning speed the two young Damsels, accordant, Day and Night, of different colour? Who out of many, tell me, is that Skambha to whom the Waters take their way with longing?
7)Who out of many, tell me, is that Skambha, On whom Prajāpati set up and firmly stablished all the worlds?
8)That universe which Prajāpati created, wearing all forms,, the highest, midmost, lowest, How far did Skambha penetrate within it? What portion did he leave unpenetrated?
9)How far within the past hath Skambha entered? How much of him hath reached into the future? That one part which he set in thousand places,—how far did Skambha penetrate within it?
10)Who out of many, tell me, is that Skambha in whom men recognize the Waters, Brahma, In whom they know the worlds and their enclosures, in whom are non-existence and existence?
11)Declare that. Skambha, who is he of many, In whom, exerting every power, Fervour maintains her loftiest vow; In whom are comprehended Law, Waters, Devotion and Belief
12)Who out of many, tell me, is that Skambha On whom as their foundation earth and firmament and sky are set; In whom as their appointed place rest Fire and Moon and Sun and Wind?
13)Who out of many, tell me, is that Skambha He in whose body are contained all three-and-thirty Deities?
14)Who out of many, tell me, is that Skambha. In whom the Sages earliest born, the Richas, Sāman, Yajus, Earth, and the one highest Sage abide?
15)Who out of many, tell me, is the Skambha. Who comprehendeth, for mankind, both immortality and death, He who containeth for mankind the gathered waters as his veins?
16)Who out of many, tell me, is that Skambha, He whose chief arteries stand there, the sky's four regions, he irk whom Sacrifice putteth forth its might?
17)They who in Purusha understand Brahma know Him who is. Supreme. He who knows Him who is Supreme, and he who knows the Lord of Life, These know the loftiest Power Divine, and thence know Skam- bha thoroughly.
18)Who out of many, tell me, is that Skambha Of whom Vaisvānara became the head, the Angirases his eye, and Yātus his corporeal parts?
19)Who out of many, tell me, is that Skambha Whose mouth they say is Holy Lore, his tongue the Honey- sweetened Whip, his udder is Virāj, they say?
20)Who out of many, tell me, is that Skambha From whom they hewed the lichas off, from whom they chipped the Yajus, he Whose hairs are Sāma-verses and his mouth the Atharvāngi- rases?
21)Men count as 'twere a thing supreme nonentity's conspicuous branch; And lower man who serve thy branch regard it as an entity.
22)Who out of many, tell me, is that Skambha In whom Ādityas dwell, in whom Rudras and Vasus are contained, In whom the future and the past and all the worlds are firmly set;
23)Whose secret treasure evermore the three-and thirty Gods protect? Who knoweth now the treasure which, O Deities ye watch and guard?
24)Where the Gods, versed in Sacred Lore, worship the loftiest Power Divine The priest who knows them face to face may be a sage who knows the truth.
25)Great, verily, are those Gods who sprang from non-existence into life. Further, men say that that one part of Skambha is nonentity.
26)Where Skambha generating gave the Ancient World its shape and form, They recognized that single part of Skambha as the Ancient World,
27)The three-and-thirty Gods within his body were disposed as limbs: Some, deeply versed in Holy Lore, some know those three-and- thirty Gods.
28)Men know Hiranyagarbha as supreme and inexpressible: In the beginning, in the midst of the world, Skambha poured that gold.
29)On Skambha Fervour rests, the worlds and Holy Law repose on him. Skambha, I clearly know that all of thee on Indra is imposed.
30)On Indra Fervour rests, on him the worlds and Holy Law recline. Indra, I clearly know that all of thee on Skambha findeth rest.
31)Ere sun and dawn man calls and calls one Deity by the other's name. When the Unborn first sprang into existence he reached that independent sovran lordship; than which aught higher never hath arisen.
32)Be reverence paid to him, that highest Brahma, whose base is Earth, his belly Air, who made the sky to be his head.
33)Homage to highest Brahma, him whose eye is Sūrya and the Moon who groweth young and new again, him who made Agni for his mouth.
34)Homage to highest Brahma, him whose two life-breathings were the Wind, The Angirases his sight: who made the regions be his means of sense.
35)Skambha set fast these two, the earth and heaven, Skambha maintained the ample air between them. Skambha established the six spacious regions: this whole world Skambha entered and pervaded.
36)Homage to highest Brahma, him who, sprung from Fervour and from toil, Filled all the worlds completely, who made Soma for himself alone.
37)Why doth the Wind move ceaselessly? Why doth the spirit take no rest? Why do the Waters, seeking truth, never at any time repose?
38)Absorbed in Fervour, is the mighty Being, in the world's centre, on the waters' surface. To him the Deities, one and all betake them. So stand the tree- trunk with the branches round it.
39)Who out of many, tell me, is that Skambha. To whom the Deities with hands, with feet, and voice, and ear, and eye. Present unmeasured tribute in the measured hall of sacrifice?
40)Darkness is chased away from him: he is exempt from all dist- ress. In him are all the lights, the three abiding in Prajāpati.
41)He verily who knows the Reed of Gold that stands amid the flood, is the mysterious Lord of Life.
42)Singly the two young Maids of different colours approach the six-pegged warp in turns and weave it. The one draws out the threads, the other lays them: they break them not, they reach no end of labour.
43)Of these two, dancing round as 'twere, I cannot distinguish whether ranks before the other. A Male in weaves this web, a Male divides it: a Male hath stretched it to the cope of heaven
44)These pegs have buttressed up the sky. The Sāmans have turned them into shuttles for the weaving.
Lord Shiva in form of Skambha(pillar or Linga) blessing Hari & Brahma
yó bhūtáṃ ca bhávyaṃ ca sárvaṃ yáś cādhitíṣṭhati
sv àryásya ca kévalaṃ tásmai jyeṣṭhā́ya bráhmaṇe námaḥ 1
Worship to loftiest Brahma, Lord of what hath been and what shall be, To him who rules the universe, and heavenly light is all his own!
skambhénemé víṣṭabhite dyáuś ca bhū́miś ca tiṣṭhataḥ
skambhá idáṃ sárvam ātmanvád yát prāṇán nimiṣác ca yát 2
Upheld by Skambha's power these two, the heaven and the earth,stand fast. Skambha is all this world of life, whatever breathes or shuts eye.
tisró ha prajā́ atyāyám āyan ny ànyā́ arkám abhíto 'viśanta
br̥hán ha tasthau rájaso vimā́no hárito háriṇīr ā́ viveśa 3
Three generations have gone by and vanished and others near have entered into sunlight. There stood on high he who metes out the region into green, plants hath passed the Golden-coloured
dvā́daśa pradháyaś cakrám ékaṃ trī́ṇi nábhyāni ká u tác ciketa
tátrā́hatās trī́ṇi śatā́ni śaṅkávaḥ ṣaṣṭíś ca khī́lā ávicācalā yé 4
One is the wheel, the tires are twelve in number, the naves are three What man hath understood it?Three hundred spokes have thereupon been hammered, and sixty pins set firmly in their places.
idáṃ savitar ví jānīhi ṣáḍ yamā́ éka ekajáḥ
tásmin hāpitvám ichante yá eṣām éka ekajáḥ 5
Discern thou this, O Savitar. Six are the twins, one singly born.They claim relationship in that among them which is born alone.
āvíḥ sán níhitaṃ gúhā járan nā́ma mahát padám
tátredáṃ sárvam ā́rpitam éjat prāṇát prátiṣṭhitam 6
Though manifest, it lies concealed in the vast place they call the old:Therein is firmly stationed all the moving, breathing universe.
ékacakraṃ vartata ékanemi sahásrākṣaraṃ prá puró ní paścā
ardhéna víśvaṃ bhúvanaṃ jajā́na yád asyārdháṃ kvà tád babhūva 7
Up, eastward downward in the west, 'it rolleth, with countless elements, one-wheeled, single-fellied.With half it hath begotten all creation. Where hath the other half become unnoticed?
pañcavāhī́ vahatyágram eṣāṃ práṣṭayo yuktā́ anusáṃvahanti
áyātam asya dadr̥śé ná yātáṃ páraṃ nédīyó 'varaṃ dávīyaḥ 8
In front of these the five-horsed car moves onward: side-horses, harnessed with the others draw it. No one hath seen its hither course untravelled; the height sees it more near, the depth more distant.
tiryágbilaś camasá ūrdhvábudhnas tásmin yáśo níhitaṃ viśvárūpam
tád āsata ŕ̥ṣayaḥ saptá sākáṃ yé asyá gopā́ maható babhūvúḥ 9
The bowl with mouth inclined and bottom upward holds stored within it every form of glory.Thereon together sit the Seven Rishis who have become thismighty One's protectors
yā́ purástād yujyáte yā́ ca paścā́d yā́ viśváto yujyáte yā́ ca sarvátaḥ
yáyā yajñáḥ prā́ṅ tāyáte tā́ṃ tvā pr̥chāmi katamā́ sā́ r̥cā́m 10
The Verse employed at opening and conclusion, the Verseemployed in each and every portion;That by which sacrifice proceedeth onward. I ask thee which is that of all the Verses
yád éjati pátati yác ca tíṣṭhati prāṇád áprāṇan nimiṣác ca yád bhúvat
tád dādhāra pr̥thivī́ṃ viśvárūpaṃ tát saṃbhū́ya bhavaty ékam evá 11
That which hath power of motion, that which flies, or stands,which breathes or breathes not, which, existing, shuts the eyeWearing all forms that entity upholds the earth, and in its closeconsistence still is only one.
anantáṃ vítataṃ purutrā́nantám ántavac cā sámante
té nākapāláś carati vicinván vidvā́n bhūtám utá bhávyam asya 12
The infinite to every side extended, the finite and the infinite around us,These twain Heaven's Lord divides as he advances, knowing the past hereof and all the future
prajā́patiś carati gárbhe antár ádr̥śyamāno bahudhā́ ví jāyate
ardhéna víśvaṃ bhúvanaṃ jajā́na yád asyārdháṃ katamáḥ sá ketúḥ 13
Within the womb Prajapati is moving: he, though unseen, is born in sundry places. He with one half engendered all creation. What sign is there to tell us of the other?
ūrdhváṃ bhárantam udakáṃ kumbhénevodahāryàm
páśyanti sárve cákṣuṣā ná sárve mánasā viduḥ 14
All men behold him with the eye, but with the mind they know not him.Holding aloft the water as a water-bearer in her jar.
dūré pūrṇéna vasati dūrá ūnéna hīyate
mahád yakṣáṃ bhúvanasya mádhye tásmai balíṃ rāṣṭrabhŕ̥to bharanti 15
With the full vase he dwells afar, is left far off what time it fails, A mighty Being in creation's centre: to him the rulers of the realms bring tribute.
yátaḥ sū́ryaḥ udéty ástaṃ yátra ca gáchati
tád evá manye 'háṃ jyeṣṭháṃ tád u nā́ty eti kíṃ caná 16
That, whence the Sun arises, that whither he goes to take his rest,That verily I hold supreme: naught in the world surpasses it.
yé arvā́ṅ mádhya utá vā purāṇáṃ védaṃ vidvā́ṃsam abhíto vádanti
ādityám evá té pári vadanti sárve agníṃ dvitī́yaṃ trivŕ̥taṃ ca haṃsám 17
Those who in recent times, midmost, or ancient, on all sides.greet the sage who knows the Veda,One and all, verily discuss Aditya, the second Agni, and the threefold Hansa.
sahasrāhṇyáṃ víyatāv asya pakṣáu hárer haṃsásya pátataḥ svargám
sá devā́nt sárvān úrasy upadádya saṃpáśyan yāti bhúvanāni víśvā 18
This gold-hued Haiisa's wings, flying to heaven, spread o'er athousand days' continued journey.Supporting all the Gods upon his bosom, he goes his way beholding every creature.
satyénordhvás tapati bráhmaṇārvā́ṅ ví paśyati
prāṇéna tiryáṅ prā́ṇati yásmin jyeṣṭhám ádhi śritám 19
By truth he blazes up aloft by Brahma, he looks down below: He breathes obliquely with his breath, he on whom what is highest rests.
yó vái té vidyā́d aráṇī yā́bhyāṃ nirmathyáte vásu
sá vidvā́n jyeṣṭháṃ manyeta sá vidyād brā́hmaṇaṃ mahát 20
The sage who knows the kindling-sticks whence by attrition wealth is drawn,Will comprehend what is most high, will know the mighty Brahmana.
apā́d ágre sám abhavat só ágre svàr ā́bharat
cátuṣpād bhūtvā́ bhógyaḥ sárvam ā́datta bhójanam 21
Footless at first was he produced, footless he brought celestiallight. Four-footed grown, and meet for use, he seized each thing enjoyable.
bhógyo bhavad átho ánnam adad bahú
yó devám uttarā́vantam upā́sātai sanātánam 22
Useful will he become, and then will he consume great store of food The man who humbly worshippeth the eternal and victorious God.
sanātánam enam āhur utā́dyá syāt púnarṇavaḥ
ahorātré prá jāyete anyó anyásya rūpáyoḥ 23
Him too they call eternal; he may become new again to-day.Day and Night reproduce themselves, each from the form the other wears.
śatáṃ sahásram ayútaṃ nyàrbudam asaṃkhyeyáṃ svám asmin níviṣṭam
tád asya ghnanty abhipáśyata evá tásmād devó rocat eṣá etát 24
A hundred, thousand, myriad, yea a hundred million stores of wealth that passes count are laid in him.This wealth they kill as he looks on, and now this God shines bright therefrom.
bā́lād ékam aṇīyaskám utáikaṃ néva dr̥śyate
tátaḥ páriṣvajīyasī devátā sā́ máma priyā́ 25
One is yet finer than a hair, one is not even visible. And hence the Deity who grasps with firmer hold is dear to me.
iyáṃ kalyāṇy àjárā mártyasyāmŕ̥tā gr̥hé
yásmai kr̥tā́ śáye sá yáś cakā́ra jajā́ra sáḥ 26
This fair one is untouched by age, immortal in a mortal's house. He for whom she was made lies low, and he who formed her hath grown old.
tváṃ strī́ tváṃ púmān asi tváṃ kumārá utá vā kumārī́
tváṃ jīrṇó daṇḍéna vañcasi tváṃ jātó bhavasi viśvátomukhaḥ 27
Thou art a woman, and a man; thou art a damsel and a boy. Grown old thou totterest with a staff, new-born thou lookest every way.
utáiṣāṃ pitótá vā putrá eṣām utáiṣāṃ jyeṣṭhá utá vā kaniṣṭháḥ
éko ha devó mánasi práviṣṭaḥ prathamó jātáḥ sá u gárbhe antáḥ 28
Either the sire or son of these, the eldest or the youngest child.As sole God dwelling in the mind, first born, he still is in the womb.
pūrṇā́t pūrṇám úd acati pūrṇáṃ pūrṇéna sicyate
utó tád adyá vidyāma yátas tát pariṣicyáte 29
Forth from the full he lifts the full, the full he sprinkles withthe full.Now also may we know the source from which the stream is sprinkled round.
eṣā́ sanátnī sánam evá jātáiṣā́ purāṇī́ pári sárvaṃ babhūva
mahī́ devy ùṣáso vibhātī́ sáikenaikena miṣatā́ ví caṣṭe 30
Brought forth in olden time, the everlasting, high over all that is was she, the Ancient. The mighty Goddess of the Morn, refulgent with one eye, looketh round with one that winketh,
ávir vái nā́ma devátarténāste párīvr̥tā
tásyā rūpéṇemé vr̥kṣā́ háritā háritasrajaḥ 31
Known by the name of Guardian Grace the Deity sits girt by Right.The trees have taken from her hue, green-garlanded, their robe of green.
ánti sántaṃ ná jahāty ánti sántaṃ ná paśyati
devásya paśya kā́vyaṃ ná mamāra ná jīryati 32
When he is near she leaves him not, she sees him not though he is near. Behold the wisdom of the God; he hath not died, he grows not old.
apūrvéṇeṣitā́ vā́cas tā́ vadanti yathāyathám
vádantīr yátra gáchanti tád āhur brā́hmaṇaṃ mahát 33
Voices that never were before emitted speak as fitteth them. Whither they go and speak, they say there is the mighty Brahmana.
yátra devā́ś ca manuṣyā̀ś cārā́ nā́bhāv iva śritā́ḥ
apā́ṃ tvā púṣpaṃ pr̥chāmi yátra tán māyáyā hitám 34
I ask thee where the waters' flower by wondrous magic art was placed,Thereon the Gods and men are set as spokes are fastened in the nave.
yébhir vā́ta iṣitáḥ pravā́ti yé dádante páñca díśaḥ sadhrī́cīḥ
yá ā́hutim atyámanyanta devā́ apā́ṃ netā́raḥ katamé tá āsan 35
Who gave command unto the wind that blowet! Who ranged the five united heavenly regions? Who were the Gods who cared not for oblations! Which of them brought the sacrificial waters?
imā́m eṣāṃ pr̥thivī́ṃ vásta éko 'ntárikṣaṃ páry éko babhūva
dívam eṣāṃ dadate yó vidhartā́ víśvā ā́śāḥ práti rakṣanty éke 36
One God inhabiteth the earth we live on; another hath encompassed air's mid-region. One, the Supporter, takes the heaven and bears it: some keeping watch guard all the quarters safely.
yó vidyā́t sū́traṃ vítataṃ yásminn ótāḥ prajā́ imā́ḥ
sū́traṃ sū́trasya yó vidyā́d sá vidyād brā́hmaṇaṃ mahát 37
The man who knows the drawn-out string on which these creatures all are strung,The man who knows the thread's thread, he may know the mighty Brahmana.
védāháṃ sū́traṃ vítataṃ yásminn ótāḥ prajā́ imā́ḥ
sū́traṃ sū́trasyāháṃ vedā́tho yád brā́hmaṇaṃ mahád 38
I know the drawn-out string, the thread whereon these creatures all are strung. I know the thread's thread also, thus I know the mighty Brahmana.
yád antarā́ dyā́vāpr̥thivī́ agnír áit pradáhan viśvadāvyàḥ
yátrā́tiṣṭhann ékapatnīḥ parástāt kvèvāsīn mātaríśvā tadā́nīm 39
When Agni passed between the earth and heaven devouring with his flame the all-consumer,Where dwelt afar the spouses of one husband, where at that moment, where was Matarisvan?
apsv ā̀sīn mātaríśvā práviṣṭaḥ práviṣṭā devā́ḥ salilā́ny āsan
br̥hán ha tasthau rájaso vimā́naḥ pávamāno haríta ā́ viveśa 40
Into the floods had Matarisvan entered, the deities had past into the waters. There stood the mighty measurer of the region: into the verdant plants went Pavamana.
úttareṇeva gayatrī́m amŕ̥té 'dhi ví cakrame
sā́mnā yé sā́ma saṃvidúr ajás tád dadr̥śe kvà 41
Over the Gayatri, above the immortal world he strode away.Those who by Song discovered Song--where did the Unborn see that thing?
nivéśanaḥ saṃgámano vásūnāṃ devá iva savitā́ satyádharmā
índro ná tasthau samaré dhánānām 42
Luller to rest, and gatherer-up of treasures, Savitar like a God whose laws are constant, hath stood like Indra in the war for riches.
puṇḍárīkaṃ návadvāraṃ tribhír guṇébhir ā́vr̥tam
tásmin yád yakṣám ātmanvát tád vái brahmavído viduḥ 43
Men versed in sacred knowledge know that living Being that abides. In the nine-portalled Lotus Flower, enclosed with triple bands and bonds.
akāmó dhī́ro amŕ̥taḥ svayaṃbhū́ rásena tr̥ptó ná kútaś canónaḥ
tám evá vidvā́n ná bibhāya mr̥tyór ātmā́naṃ dhī́ram ajáraṃ yúvānam 44
Desireless, firm, immortal, self-existent, contented with the essence, lacking nothing, Free from the fear of Death is he who knoweth that Soul courageous, youthful, undecaying.
http://hara-hara-mahadev.blogspot.in/2009/08/atharva-veda-x-78-skambha-suktam.html