०४९ रात्रिः

49. Praise and prayer to night.

रात्रिः।
१-१० गोपथः, भरद्वाजश्च। रात्रिः। अनुष्टुप्, १-५, ८ त्रिष्टुप्, ६ आस्तारपङ्क्तिः, ७ पथ्यापङ्क्तिः, १० त्र्यवसाना

[As 47.*—daśakam. ānuṣṭubham: 1-5, 8. triṣṭubh; 6. āstārapan̄kti; 7. pathyāpan̄kti; 10. 3-av. 6-p. jagatī.] *⌊The Anukr. adds bharadvājaś ca (or bhārad-), apparently meaning that Gopatha and Bharadvāja were jointly the seers in the case of this hymn.⌋

Comment

This hymn and the following occur together also in Pāipp. xiv. Their viniyoga is the same with that of the two preceding hymns (see under hymn 47). They are translated together (but in reversed order) by Ludwig.

Translations

Translated: Ludwig, p. 466; Griffith, ii. 306.

A hymn of Praise and prayer to Night

Translation

1. The lively woman, household maiden, night, of god Savitar, of Bhaga,
   all-expanded, of easy invocation, of assembled fortune (? -śrī́), hath
   filled heaven-and-earth with greatness.

Notes

In a, the pada-mss. read dámūnā; SPP. emends to -náḥ. In
c, all the mss., with the comm. and SPP., read aśvakṣabhā́ (p.
aśva॰kṣabhā́), which, as being unintelligible, our edition emends at a
venture to viśvávyacās, and the translation follows the latter, for
lack of anything better. The comm. gives two explanations: aśu (=
āśu) + akṣa + bhā (= abhibhavati or tiraskaroti), meaning
śīghrapravṛtticakṣurādinirodhikā; or, alternatively, by analogy with
vs. 4 c, aśvakṣā (= aśvān kṣāyati or kṣapayati) bhā (=
dīptiḥ) yasyāḥ sā: both as absurd as possible. Ppp. reads
aśvakṣarā. Many of the mss. read sámbhṛtaḥśrīr, and the pada-mss.
divide falsely sám॰bhṛtaśrīḥ instead of sámbhṛta॰śrīḥ; SPP. follows
them. Ppp. reads saṁbhṛtaḥśīr ā.

Friend of the home, the strong and youthful maiden, Night, dear to Savitar the God, and Bhaga, All-compassing, all-glorious, prompt to listen, hath with her greatness filled the earth and heaven.

इ॒षि॒रा। योषा॑। यु॒व॒तिः। दमू॑ना। रात्री॑। दे॒वस्य॑। स॒वि॒तुः। भग॑स्य। अ॒श्व॒ऽक्ष॒भा। सु॒ऽहवा॑। सम्ऽभृ॑तश्रीः। आ। प॒प्रौ॒। द्यावा॑पृथि॒वी इति॑। म॒हि॒ऽत्वा। ४९.१।

• रात्रिः
• गोपथः, भरद्वाजः
• त्रिष्टुप्
• रात्रि सूक्त

रात्रि में रक्षा का उपदेश।

पदार्थान्वयभाषाः - (इषिरा) फुरतीली, (योषा) सेवनीया (युवतिः) युवा [बलवती], (देवस्य) प्रकाशमान, (भगस्य) ऐश्वर्यवान् (सवितुः) प्रेरक सूर्य की (दमूनाः) वश में करनेवाली, (अश्वक्षमा) शीघ्र फैलनेवाली, (सुहवा) सहज में बुलाने योग्य, (संभृतश्रीः) सम्पूर्ण सम्पत्तिवाली (रात्रौ) रात्री ने (महित्वा) महिमा से (द्यावापृथिवी) आकाश और पृथिवी को (आ) सर्वथा (पप्रौ) भर दिया है ॥१॥

भावार्थभाषाः - जिस समय विश्रामदात्री रात्री का बड़ा अन्धकार संसार में फैले, मनुष्य सावधानी से अपनी सम्पत्ति की रक्षा करें ॥१॥

टिप्पणी: मन्त्र के पदपाठ के (अश्व-क्षमा) को (अशु-अक्षमा) मानकर अर्थ किया गया है ॥ १−(इषिरा) इषिमदिमुदि०। उ० १।५१। इष गतौ-किरच्। शीघ्रगतिः (योषा) युष सेवने-अच्, टाप्। सेवनीया (युवतिः) तरुणी। बलवती (दमूनाः) अ० ७।१४।४। दमेरुनसि। उ० ४।२™३५। दमु उपशमे-उनसि, वा दीर्घः। दमनशीला (रात्री) (देवस्य) प्रकाशमानस्य (सवितुः) प्रेरकस्य सूर्यस्य (भगस्य) ऐश्वर्यवतः (अश्वक्षमा) भृमृशीङ्०। उ० १।७। अशू व्याप्तौ-उ प्रत्ययः+कॄशृशलिकलि०। उ० ३।१२२। अक्षू व्याप्तौ-अमच्, टाप्। अशु आशु शीघ्रं अक्षमा व्यापनशीला (सुहवा) सुखेन ह्वातव्या (संभृतश्रीः) सम्पूर्णसम्पत्तिः (आ) समन्तात् (पप्रौ) प्रा पूरणे-लिट्। पूरितवती (द्यावापृथिवी) आकाशभूमी (महित्वा) महिम्ना ॥

Translation

2. The profound one hath surmounted all things; the most mighty one hath
   ascended to the loftiest sky; the eager night spreads toward me like a
   friend with excellent svadhā́s.

Notes

The translation follows our text of the verse, which, however, is full
of emendations, and by no means satisfactory. Nearly every ms. reads at
the beginning ávi (one áviṁ, and one authority ⌊SPP’s reciter V.,
with impossible accent⌋ ábhi), while Ppp. has abhi, which is also,
except for the accent, an easier emendation for ávi. The comm. has
ati. Nearly all authorities, again, have for verb in a áruhat
(the accent is perfectly defensible as an antithetical one, and might
well have been left in our text); but the reciter V. gives (ábhi)
árhat, thus agreeing in part with the (ati) arhat of the text of
the comm.; ⌊and one of W’s mss. has ásahat⌋. The explanation of the
comm. reads atyarhati, which he glosses by atikramya vyāpya vartate,
which is wholly without authority, since even the Dhātūpaṭha gives only
pūjāyām as the sense of arh. Ppp. has aruhat. SPP. goes half way
with the comm., adopting áti…aruhat (unnecessarily abandoning the
“ancient accent” of the verb). All authorities have víśvāni (but Ppp.
only viśvā ar-); and all ⌊save Ppp. again⌋ have gambhīró, p. -ráḥ,
⌊but one of W’s pada-mss. gives -rā, p.m.⌋, although the comm.,
again.st his own text (according to SPP.), explains gambhīrā. Here
perhaps Ppp. brings help, reading gabhīro ’d varṣ-; this is better
than our -rā́ = rā́: ā́. ⌊The gabhīrā́ of the Berlin ed. seems to be a
misprint for gambhīrā́, if we judge by the Collation Book and the Index
Verborum: but it may be intended as an emendation, as it certainly is a
metrical improvement.⌋ SPP. reads gambhīró vá-, although gambhīrás
is simply unusable, and the change to -rā́ as easy as possible. Nearly
all, including Ppp., read várṣiṣṭham, ⌊save three of SPP’s authorities
and one of W’s, which have -ṣiṣṭam⌋. Then follows in nearly all
aruhántas, p. aruhántaḥ; but -háta is found in one, -hánta in
two, and arháti is given by a reciter, with the comm.; the comm. has
arhati, and explains it precisely as he did his ati…arhati above;
SPP. emends to aruhanta; our ⌊ā́…⌋ dyā́m aruhat is very bold, but
the case was a desperate one. Ppp. reads aruhad aśraviṣṭhā, and this,
with emendation to áśramiṣṭhā (cf. RV. iv. 4. 12), makes acceptable
sense. One of SPP’s mss. has śramiṣṭhā́, but doubtless only by
accident; all the other authorities, including the comm., have ⌊apart
from some unimportant details⌋ śraviṣṭhā́, which SPP. emends to
śráviṣṭhāḥ. There was probably no sufficient reason for our changing
śrav- to śav- in our text. The fairly acceptable and least altered
version of the line would be this: abhí víśvāny áruhad gambhīró ’d
várṣiṣṭham aruhad áśramiṣṭhā. The third pāda is in equally bad
condition. All the authorities ⌊with unimportant variants⌋, including
Ppp., have at the beginning uśatī́ rā́try (a-), but the pada-mss.
give rā́tri instead of rā́trī, as they should give, and as SPP’s
pada-text reads by emendation. What follows it the pada-mss. offer
as ánu॰sāma: drā́him (or drāhím); in the saṁhitā-mss. the first
word appears as ánusāma (once ánusama) or (accentless, and so making
one word with -drā́him or -drā́hi) anusāma- or aṁnusāma-; and the
second appears as -drā́him, -drā́hi, drā́him, drā́hím, drāhí,
drā́vi, prā́him. The rest of the half-verse, tiṣṭhate mitrá iva
svadhā́bhiḥ, is the same in all, including the comm. and Ppp. SPP.
emends to ánu sā́ bhadrā́ ’bhí ti-, which appears to be modeled on our
ánu mā bhadrā́bhir ví ti-, but is defective both in sense and in meter.
The comm. gives anukṣaṇaṁ vi ti-, cutting loose entirely from the
ms.-reading; his own text, according to SPP., has anusāmadrā vi ti-.
Ppp., finally, has avasāna bhadrād vi ti-, which suggests the
emendation uśatī́ rā́try ávasā no bhadrā́ ví tiṣṭhate etc. Our ví
tiṣṭhate, at any rate, is by the support of Ppp. and the comm. put
nearly beyond question. ⌊I have made some modifications in the above
paragraph which I could not well indicate by the ell-brackets.—For those
who do not have the Bombay ed., it may be well to give SPP’s
reconstructions of the verse: first, the text of the comm.: ati viśvāny
arhad gambhīro varṣiṣṭham arhati śraviṣṭhā: uśatī rātry anusāmadrā vi
tiṣṭhate mitra iva svadhābhih; second, the text which the comm.
actually explains: ati viśvāny arhati gambhīrā varṣiṣṭham arhati
śraviṣṭhā: uśatī rātry anukṣaṇaṁ vi tiṣṭhate mitra iva svadhābhiḥ;
third, SPP’s reading: áti viśvāny aruhad gambhīró várṣiṣṭham aruhanta
śráviṣṭhāḥ: uśatī́ rā́try (p. rā́trī) ánu sā́ bhadrā́ ’bhi tiṣṭhate mitrá
iva svadhā́bhiḥ.⌋

Over all depths hath she gone up, and mounted, most mighty One, the sky’s exalted summit. Over me now the loving Night is spreading with her auspicious. Godlike ways like Mitra.

अति॑। विश्वा॑नि। अ॒रु॒ह॒त्। ग॒म्भी॒रः। वर्षि॑ष्ठम्। अ॒रु॒ह॒न्त॒। श्रवि॑ष्ठाः। उ॒श॒ती। रात्री॑। अनु॑। सा। भ॒द्रा। अ॒भि। ति॒ष्ठ॒ते॒। मि॒त्रःऽइ॑व। स्व॒धाभिः॑। ४९.२।

• रात्रिः
• गोपथः, भरद्वाजः
• त्रिष्टुप्
• रात्रि सूक्त

रात्रि में रक्षा का उपदेश।

पदार्थान्वयभाषाः - (गम्भीरः) गम्भीर पुरुष (विश्वानि) सब [विघ्नों] को (अति) लाँघकर (अरुहत्) ऊँचा हुआ है, और (श्रविष्ठाः) अति बलवान् पुरुष (वर्षिष्ठम्) अति चौड़े स्थान पर (अरुहन्त) चढ़े हैं। (उशती) प्रीति करती हुई (भद्रा) कल्याणी (सा) वह (रात्री) रात्री (अनु) निरन्तर (मित्रः इव) मित्र के समान, (स्वधाभिः) अपनी धारणशक्तियों के साथ (अभि तिष्ठते) सब ओर ठहरती है ॥२॥

भावार्थभाषाः - शान्तस्वभाव बलवान् पुरुषों ने संसार में ऊँचे स्थान पाये हैं, इसी प्रकार जो मनुष्य रात्रि अर्थात् कठिनाई को मित्रसमान जानकर सावधान रहते हैं, वे सब प्रकार के पोषणों को प्राप्त होते हैं ॥२॥

टिप्पणी: २−(अति) उल्लङ्घ्य (विश्वानि) सर्वाण्यनिष्टानि (अरुहत्) आरूढवान् (गम्भीरः) शान्तः (वर्षिष्ठम्) उरुत्तमं स्थानम् (अरुहन्त) आरूढवन्तः। (श्रविष्ठाः) अतिशयेन श्रवस्विनः। बलिष्ठाः (उशती) कामयमाना (रात्री) रात्रीरूपं काठिन्यम् (अनु) निरन्तरम् (सा) प्रसिद्धा (भद्रा) कल्याणी (अभि) सर्वतः (मित्रः) सुहृत् (इव) यथा (स्वधाभिः) स्वधारणशक्तिभिः ॥

Translation

3. O desirable, welcome, well-portioned, well-born one! thou didst come,
   O night; mayest thou be well-willing here; save thou for us the things
   that are produced (jātá) for men, likewise what [are] for cattle, by
   prosperity ⌊puṣṭyā́⌋.

Notes

⌊Or, ‘[and] prosperous,’ if we read puṣṭā́.⌋ The mss. all read in
a várye, which we need not have altered to vā́rye, as várya is
found elsewhere as early as TB.; Ppp. has niryāi. Three of SPP’s
authorities and one of ours have vándye, ⌊one has véde⌋, the rest
with Ppp., vánde; the comm. vade (= sarvāir abhiṣṭūyamāne). Ppp.
has svajātā. In b, most of the mss. begin with ā́jā́gan (one
ájā́gan; p. ā́: jā́: agan), and the true reading is in all probability
ā́ ’jāgan, impf. intensive of gam; or, if left as “pluperfect,” as in
our edition, it should at any rate be ā́ ’jagan, as SPP., with the
comm., reads. Rātri is our (evidently called-for) emendation for
rā́tri of the mss., which SPP. follows. Syās, at the end of b, is
also for syām of the mss., the comm., and SPP.; it is an obvious
improvement, though not quite necessary ⌊and receiving no support from
Ppp.: see below⌋. Ppp. has a peculiar (and corrupt) version: ā (if
svajātā, as quoted above, is for svajāta ā) cāgni rātri sumanā hy
asyām. In c, the translation implies emendation of asmā́ṅs to
asmé, against all the authorities, including Ppp. and the comm. The
pada-mss. read jātā́ḥ, their natural inference from the rare and
anomalous combination jātā́ átho; SPP. emends to jātā́. In d, Ppp.
reads śriyā instead of atho, and at the end puṣṭyā, with all the
mss. (they vary only as to its accent), and with SPP.; our conjectural
emendation puṣṭā́ is supported only by the comm. ⌊text and
explanation⌋.

Excellent, high-born, blissful, meet for worship, Night, thou hast come: stay here with friendly spirit. Guard us, the food for men that we have gotten, and all pro- sperity that comes of cattle.

वर्ये॑। वन्दे॑। सुऽभ॑गे। सु॒ऽजा॑ते। आ। अ॒ज॒ग॒न्। रात्रि॑। सु॒ऽमनाः॑। इ॒ह। स्या॒म्। अ॒स्मान्। त्रा॒य॒स्व॒। नर्या॑णि। जा॒ता। अथो॒ इति॑। यानि॑। गव्या॑नि। पु॒ष्ट्या। ४९.३।

• रात्रिः
• गोपथः, भरद्वाजः
• त्रिष्टुप्
• रात्रि सूक्त

रात्रि में रक्षा का उपदेश।

पदार्थान्वयभाषाः - (वर्ये) हे चाहने योग्य ! (वन्दे) हे वन्दनायोग्य ! (सुभगे) हे बड़े ऐश्वर्यवाली ! (सुजाते) हे सुन्दर जन्मवाली ! (रात्रि) रात्रि (आ अजगन्) तू आयी है, मैं (इह) यहाँ (सुमनाः) प्रसन्नचित्त (स्याम्) रहूँ। (अस्मान्) हमारे लिये (नर्याणि) मनुष्यों की हितकारी (जाता) उत्पन्न वस्तुओं को (अथो) और भी [उनको], (यानि) जो (गव्यानि) गौ [आदि] की हितकारी वस्तु हैं, (पुष्ट्या) वृद्धि के साथ (त्रायस्व) रक्षा कर ॥३॥

भावार्थभाषाः - जो मनुष्य रात्रि रूप कठिनाई में प्रसन्नचित्त रहकर अपना कर्तव्य करते रहें, वे उन्नति करके अपनी सम्पत्ति की रक्षा कर सकें ॥३॥

टिप्पणी: ३−(वर्ये) हे वरणीये (वन्दे) वदि अभिवादनस्तुत्योः-घञ्। हे वन्दनीये (सुभगे) बह्वैश्वर्यवति (सुजाते) हे सुजन्मयुक्ते (आ अजगन्) गमेर्लङि मध्यमपुरुषे सिपि शपः श्लुः। मो नो धातोः। पा० ८।२।६४। इति नत्वम्। हल्ङ्याभ्यो दीर्घा०। पा० ६।१।६८। इति सिपो लोपः। आगच्छः। आगतासि (रात्रि) (सुमनाः) प्रसन्नचित्तः (इह) अत्र (स्याम्) अहं भवेयम् (अस्मान्) चतुर्थ्यर्थे द्वितीया। अस्मभ्यम् (त्रायस्व) पालय (नर्याणि) नरहितानि (जाता) उत्पन्नानि वस्तूनि (अथो) अपि च (यानि) वस्तूनि (गव्यानि) गवादिभ्यो हितानि (पुष्ट्या) वृद्ध्या ॥

Translation

4. The eager night has taken to herself the splendor of the lion, of the
   stag, of the tiger, of the leopard, the horse’s bottom, man’s (púruṣa)
   roar (? māyú); many forms thou makest for thyself, shining out.

Notes

The saṁhitā-mss. accent rātry uśatī́ (p. rātri: uśatī́); SPP. emends,
with us, to rā́try uśatī́; the comm. also understands rā́trī. The mss.
all ⌊with trifling variations⌋ read pīṣásya or pīṅsásya (or
ṣīṣásya); SPP. accepts pīṅsásya; the comm. gives piṣasya, which is
doubtless only a bad spelling of our piśásya; ⌊lion and stag are
mentioned by these names together at RV. i. 64. 8;⌋ Ppp. has nipasya;
and, at end of b, varcādhe. In c, all the authorities,
including Ppp. ⌊but not the comm.⌋, offer bradhnám; the translation
implies correction to budhnám,* which is the reading of the
commentator (he explains it as = mūlam) ⌊and adds, aśvavīryasya vego
hi mūlam; in vi. 38. 4 we had the horse’s vā́ja and man’s māyú
combined; and TB. (ii. 7. 7¹) in the corresponding passage reads
krándye for vā́je. The comm. explains māyúm as śabdam
āhvānādilakṣaṇam. Ppp. has kṛṇuṣī for -ṣe. ⌊The majority of the
authorities read vibhātī́ḥ at the end.⌋ *⌊Cf. áśvabudhna, RV. x. 8.
3; and Aufrecht on áśvabudhya, ZDMG. xxiv. 206.⌋

With eager haste hath Night assumed the vigour of leopard,. tiger, or of tawny lion, The horse’s neighing and the wild-man’s bellow, Thou takest many a form when thou appearest.

सिं॒हस्य॑। रात्री॑। उ॒श॒ती। पीं॒षस्य॑। व्या॒घ्रस्य॑। द्वी॒पिनः॑। वर्चः॑। आ। द॒दे॒। अश्व॑स्य। ब्र॒ध्नम्। पुरु॑षस्य। मा॒युम्। पु॒रु। रू॒पाणि॑। कृ॒णु॒षे॒। वि॒ऽभा॒ती। ४९.४।

• रात्रिः
• गोपथः, भरद्वाजः
• त्रिष्टुप्
• रात्रि सूक्त

रात्रि में रक्षा का उपदेश।

पदार्थान्वयभाषाः - (उशती) प्रीति करती हुई (रात्री) रात्री ने (सिंहस्य) सिंह की, (पींषस्य) चूरण करनेवाले [हाथी] की, (व्याघ्रस्य) बाघ की और (द्वीपिनः) चीते की (वर्चः) कान्ति को, (अश्वस्य) घोड़े के (ब्रध्नम्) मूल [वेग] को और (पुरुषस्य) पुरुष की (मायुम्) ललकार को (आ ददे) ग्रहण किया है, (विभाती) चमकती हुई तू (पुरु) बहुत से (रूपाणि) रूपों को (कृणुषे) बनाती है ॥४॥

भावार्थभाषाः - जो मनुष्य रात्रिरूप कठिनाई में सिंह आदि के समान पराक्रमी होते हैं, वे ही कीर्तिमान् और तेजस्वी होते हैं ॥४॥

टिप्पणी: ४−(सिंहस्य) (रात्री) (उशती) कामयमाना (पींषस्य) पाघ्राघ्माधेट्दृशः शः। पा० ३।१।१३७। इति बाहुलकात् शप्रत्ययः। तस्य सार्वधातुकत्वाद् नुम्, छान्दसो दीर्घः। संचूर्णकस्य गजस्य (व्याघ्रस्य) हिंसकजीवविशेषस्य (द्वीपिनः) व्याघ्रभेदस्य (वर्चः) कान्तिम् (आददे) आहृतवती। प्राप्तवती (अश्वस्य) तुरङ्गस्य (ब्रध्नम्) मूलम्। वेगम् (पुरुषस्य) मनुष्यस्य (मायुम्) माङ् शब्दे-उण्, युक् च। शब्दम् (पुरु) पुरूणि (रूपाणि) (कृणुषे) करोषि (विभाती) वि+भा दीप्तौ-शतृ। विशेषेण भासमाना ॥

Translation

5. Propitious to me [be] night and [the time] after sunrise; be the
   mother of cold (himá) easy of invocation for us; notice, O
   well-portioned one, this song of praise, with which I greet thee in all
   the quarters.

Notes

The translation implies in a a new conjectural reading: śivā́ me rā́try
anūsūryáṁ ca; an accusative is opposed by the connection, and the meter
needs another syllable. Anūtsūryá is venturesome, but we had
otsūryám, p. ā॰utsūryám, above, at iv. 5. 7. At any rate, neither
our text nor that of SPP. (śivā́ṁ rā́trim anusū́ryaṁ ca) seems to give
any sense. Ppp. supports the mss.: śivāṁ rātrim ahni sūryaṁ ca; the
majority of the saṁhita-mss. have śivā́ṁ rā́trim ahi sū́-, others anu
for ahi (p. śivā́m: rā́trim: anu॰sū́ryam: ca); the comm. has
rātrimahi, and understands it as rātri (voc.) mahi (= mahāntam,
and qualifying sūryam!). ⌊SPP. suggests śivā́ rā́trī mahī́ sū́ryaś ca.⌋
In b, Ppp. has yamasya. In c, nearly all the mss. read aśvá
(or áśva) for asyá; and the pada-mss. treat it as an independent
word; SPP. has asyá, with us. In d, a few mss. have vándye or
vádye. Ppp. reads at the end vikṣu.

Kind through the Night be absence of the sunshine: Mother of Frost, may she be swift to hear us. Take notice of the hymn, thou highly favoured, wherewith I worship thee in all the regions.

शि॒वाम्। रात्रि॑म्। अ॒नु॒ऽसूर्य॑म्। च॒। हि॒मस्य॑। मा॒ता। सु॒हवा॑। नः॒। अ॒स्तु॒। अ॒स्य। स्तोम॑स्य। सु॒ऽभ॒गे॒। नि। बो॒ध॒। येन॑। त्वा॒। वन्दे॑। विश्वासु। दि॒क्षु। ४९.५।

• रात्रिः
• गोपथः, भरद्वाजः
• त्रिष्टुप्
• रात्रि सूक्त

रात्रि में रक्षा का उपदेश।

पदार्थान्वयभाषाः - (च) और (हिमस्य) हिम [शीतलता] की (माता) माता [आप] (नः) हमारे लिये (सुहवा) सहज में बुलाने योग्य (अस्तु) होवें, (सुभगे) हे बड़े ऐश्वर्यवाली ! तू (अस्य) इस (स्तोमस्य) स्तोत्र का (नि बोध) ज्ञान कर, (येन) जिस [स्तोत्र] से (त्वाम्) तुझ (शिवाम्) कल्याणी (रात्रिम्) रात्रि को (अनुसूर्य्यम्) सूर्य के साथ-साथ (विश्वासु) सब (दिक्षु) दिशाओं में (वन्दे) में वन्दना करता हूँ ॥५॥

भावार्थभाषाः - जो मनुष्य कठिनाई को पार करके अन्त में शान्ति और ऐश्वर्य को प्राप्त हों, वे उस कठिनाई को उन्नति का कारण समझकर उसका आदर करें ॥५॥

टिप्पणी: ५−(शिवाम्) कल्याणीम् (रात्रिम्) (अनुसूर्यम्) सूर्यमनुसृत्य (च) समुच्चये (हिमस्य) शीतलत्वस्य (माता) निर्मात्री भवतीति शेषः (सुहवा) सुखेन ह्वातव्या (नः) अस्मभ्यम् (अस्तु) (अस्य) क्रियमाणस्य (स्तोमस्य) स्तोत्रस्य (सुभगे) हे बह्वैश्वर्यवति (नि) नितराम् (बोध) ज्ञानं कुरु (येन) स्तोमेन (त्वा) त्वाम् (वन्दे) आदरेण नमामि (विश्वासु) सर्वासु (दिक्षु) ॥

Translation

6. Our song of praise, O shining (vibhā́van) night, like a king thou
   enjoyest; may we be having all heroes, may we become having all
   possessions, through (ánu) the out-shining dawns.

Notes

The mss. read at the end anūṣásaḥ (p. anu॰uṣásaḥ); SPP. emends as we
had done. Ppp., in b, c, d, has, joṣasī yathā nas sarvavīrā bh-.
The verse is very ill described by the Anukr.; it is a good pan̄kti
with one syllable wanting in c.

Even as a King, O splendid Night, thou takest pleasure in our hymn. May we through Mornings as they flush have all our good men, round us, and become possessors of all wealth.

स्तोम॑स्य। नः॒। वि॒भा॒व॒रि॒। रात्रि॑। राजा॑ऽइव। जो॒ष॒से॒। असा॑म। सर्व॑ऽवीराः। भवा॑म। सर्व॑ऽवेदसः। वि॒ऽउ॒च्छन्तीः॑। अनु। उषसः। ४९.६।

• रात्रिः
• गोपथः, भरद्वाजः
• आस्तारपङ्क्तिः
• रात्रि सूक्त

रात्रि में रक्षा का उपदेश।

पदार्थान्वयभाषाः - (विभावरि) हे चमकवाली (रात्रि) रात्रि ! (नः) हमारे (स्तोमस्य) स्तोत्र का (राजा इव) राजा के समान (जोषसे) तू सेवन करती रहे। (व्युच्छन्तीः) विविध प्रकार चमकती हुई (उषसः अनु) उषाओं के साथ-साथ हम (सर्ववीराः) सब वीरोंवाले (असाम) होवें, और (सर्ववेदसः) सब सम्पत्तिवाले (भवाम) होवें ॥६॥

भावार्थभाषाः - मनुष्य ताराओंवाली रात्रि के सुन्दर उपयोग से स्तुतियोग्य कर्म करके सदा बड़े-बड़े वीर पुरुषोंवाले और बड़ी सम्पत्तिवाले होवें ॥६॥

टिप्पणी: ६−(स्तोमस्य) स्तोत्रस्य (नः) अस्माकम् (विभावरि) हे विशेषदीप्तियुक्ते (रात्रि) (राजा) (इव) यथा (जोषसे) लेटि अडागमः। सेवस्व (असाम) (सर्ववीराः) सर्ववीरोपेताः (भवाम) (सर्ववेदसः) बहुसम्पत्तियुक्ताः (व्युच्छन्तीः) विशेषेण भासमानाः (अनु) अनुलक्ष्य (उषसः) प्रभातवेलाः ॥

Translation

7. Pleasant names thou assumest:—whoso desire to damage my riches, them,
   O night, do thou burn continually, so that no thief be found, so that he
   be not found again.

Notes

The translation follows our text, which is considerably altered from
that of the mss. All of them, with the comm. and SPP., have at the
beginning śámyā, for which our rāmyā́ is, so far as the written form
is concerned, a very easy emendation. The comm. explains: “thou wearest
the name śamyā = śatruśamanasamarthā”: one of his usual absurdities.
Ppp. reads for a, b śramyā ha nāma taruṣe vimṛcchantī yo janāṅ.
There seems to be no good reason why dadhiṣé should be accented.
Nearly all the mss. give dhánāḥ at end of b; the comm. understands
dhanā, and SPP. reads it. For c the pada-text is rā́trī: hitā́
⌊or hi: tā́⌋: naḥ: suta॰pā́! The comm. understands instead rā́trī ’hí
tā́n asutapā́, and SPP. follows him, making a new pada-text to
correspond (rā́tri: ihí: tā́n: asu॰tapā́). The comm. explains asutapā
as either “burning their life-breaths” (asu-tapa) or “badly burning”
(a-su-tapa). Ppp. gives no help, reading ⌊for our c, d, e: it
is not clear just how much of the reading is to be assigned to c⌋
rātri hīrcāna sadamātasteno anvavidyate. Our emendation is fairly
acceptable; but the hí ⌊which, with the imperative, hardly needs a
separate word in translation⌋ requires that we accent anutápa. For our
yáthā, in d and e, the mss. and SPP. give the first time yás
and the second time yát; the comm. both times yas; the meter and
sense alike call for our emendation. Ppp. has for both pādas only ta
steno anv avidyate, ⌊which might (see above) be understood as atas
steno etc.⌋.

Yes, Ramya is the name thou hast assumed. The men who fain. would spoil. My wealth do thou annoy, O Night, that not one robber may appear, none may a second time appear.

शम्या॑। ह॒। नाम॑। द॒धि॒षे। मम॑। दिप्स॑न्ति। ये। धना॑। रात्रि॑। इ॒हि। तान्। अ॒सु॒ऽत॒पा। यः। स्ते॒नः। न। वि॒द्यते॑। यत्। पुनः॑। न। वि॒द्यते॑। ४९.७।

• रात्रिः
• गोपथः, भरद्वाजः
• पथ्यापङ्क्तिः
• रात्रि सूक्त

रात्रि में रक्षा का उपदेश।

पदार्थान्वयभाषाः - (शम्या) शान्तिवाली, (नाम) यह नाम (ह) निश्चय करके (दधिषे) तू धारण करती है, (ये) जो [चोर] (मम) मेरे (धना) धनों को (दिप्सन्ति) हानि पहुँचाना चाहते हैं। (रात्रि) हे रात्रि ! (असुतपा) [उनके] प्राणों को तपानेवाली तू (तान्) उनको (इहि) पहुँच, (यत्) जिससे (यः स्तेनः) जो चोर है, (न विद्यते) वह न रहे, (पुनः) फिर (न विद्यते) वह न रहे ॥७॥

भावार्थभाषाः - जो चोर डाकू आदि रात्रि में हानि करें, उनको लोग दण्ड देकर शान्ति स्थापित करें और चोरों को न रहने दें ॥७॥

टिप्पणी: ७−(शम्या) शमु उपशमे-यत्। शान्तियुक्ता (ह) निश्चयेन (नाम) नामधेयम् (दधिषे) दधातेर्लेडर्थे लिट्। धारयसि (दिप्सन्ति) दम्भु दम्भे-सन्। दम्भिन्तुं हिंसितुमिच्छन्ति (ये) चोराः (धना) धनानि (रात्रि) (इहि) प्राप्नुहि (तान्) चोरान् (असुतपा) असु+तप सन्तापे-कप्रत्ययो मूलविभुजादित्वात्, टाप्। असूनां प्राणानां सन्तापयित्री (यः) (स्तेनः) (न) निषेधे (विद्यते) स वर्तते (यत्) यस्मात् (पुनः) पश्चात् (न) निषेधे (विद्यते) ॥

Translation

8. Excellent art thou, O night, like a decorated bowl; thou bearest
   [as] maiden the whole form of kine; full of eyes, eager, [thou
   showest] me wondrous forms; thou hast put on (prati-muc) the stars of
   heaven (divyá).

Notes

Of this verse also the translation is a make-shift, following in part
the mss. and in part our conjectural emendations. In a the only
point of question is the last word, which the mss. read as ṣiṣṭás (so
the majority) or śiṣṭas or viṣṭás ⌊etc.⌋: the comm. has viṣṭas (=
bhojanārtham pariviṣṭas). Ppp. gives the whole pāda as bhadrā ’si
rātris tapaso nu viṣṭo. In b, nearly all the mss. give víśvaṁ
górūpaṁ yuvatir ⌊several have -tím⌋ bibharṣi (one has bíbh-), and
this the translation follows, alterations not seeming to supply a better
sense. SPP., however, follows the comm. in offering víṣvan̄ for
víśvam (in saṁhitā he prints it incorrectly víṣvaṁ gó-, as if
there were an assimilated final in the case); ⌊but in his Corrections at
the end of vol. iv. he duly notes the error;⌋ he would hardly accept the
comm’s interpretation, = viṣūcī (one gender for another); but how he
would render it, it is hard to see. Ppp. reads viśvaṁ gorūpaṁ yuvatid
vibharṣi, but another hand has written above -tir bibha-. In c,
nearly all the mss. (including the comm’s text, as stated by SPP.) leave
me unchanged before uśatī́ and SPP. accepts it in his text, though
against all rule and practice; two of our mss. have ma. ⌊All the
authorities give cákṣuṣmatī, and this is followed by the comm. and
SPP., and also by W. in the translation, therein departing from the
emendation (’to me having eyes’) of the Berlin ed.⌋ Ppp. has for the
pāda cakṣuṣmatī ve yuvatī ’va rūpaḥ. The translation supplies a verb,
as seems necessary unless the text be still further altered. For d
the general ms.-reading is práti tyā́ṁ divyā́ tákmā amukthāḥ (also
tvám and tvā́ for tyā́m, and takmā́; p. takmā̀ḥ or -mā́ḥ); but
the comm. offers práti tváṁ divyā́ ná kṣā́m amukthāḥ, and this SPP.
accepts ⌊accenting thus⌋ and prints. Ppp. has pratyāṁ dityāṁ divyām
arukṣam amugdhaḥ. The comm’s version of the text is senseless, and his
attempt to put meaning into it very absurd; it might suggest práti tváṁ
divyā́ nákṣatrāṇy amukthāḥ. Our text ought to accent tā́rakā am-, if
the reading is admitted.

Thou like a well-wrought cup, O Night, art lovely: thou, a. young maid, art formed in perfect beauty. Thou lovingly, for me with eyes to se: them, hast bound on thee heaven’s stars as thine adornment.

भ॒द्रा। अ॒सि॒। रा॒त्रि॒। च॒म॒सः। न। वि॒ष्टः। विष्व॑ङ्। गोऽरू॑पम्। यु॒व॒तिः॒। बि॒भ॒र्षि॒। चक्षु॑ष्मती। मे॒। उ॒श॒ती। वपूं॑षि। प्रति॑। त्वम्। दि॒व्या। न। क्षाम्। अ॒मु॒क्थाः॒। ४९.८।

• रात्रिः
• गोपथः, भरद्वाजः
• त्रिष्टुप्
• रात्रि सूक्त

रात्रि में रक्षा का उपदेश।

पदार्थान्वयभाषाः - (रात्रि) हे रात्रि ! तू (विष्टः) परोसे हुए (चमसः न) अन्नपान्न के समान (भद्रा) कल्याणी (असि) है, (युवतिः) युवती [बलवती] तू (विष्वङ्) सम्पूर्ण (गोरूपम्) गौ के स्वभाव को (बिभर्षि) धारण करती है। (चक्षुष्मती) नेत्रवाली, (उशती) प्रीति करती हुई (त्वम्) तूने (मे) मेरे लिये (दिव्या) आकाशवाले (वपूंषि न) शरीरों के समान (क्षाम्) पृथिवी को (प्रति अमुक्थाः) ग्रहण किया है ॥८॥

भावार्थभाषाः - जैसे गौ दुग्ध आदि से उपकार करती है, वैसे ही रात्रि शीतलता आदि से अन्न आदि की वृद्धि करती है, और जैसे आकाश के तारों से रात्रि शोभायमान होती है, वैसे ही वृक्ष, पुष्प, आदि रात्रि की शीतलता वा ओस से हरे-भरे होकर पृथिवी को सुन्दर बनाते हैं ॥८॥

टिप्पणी: ८−(भद्रा) कल्याणी (असि) भवसि (रात्रि) (चमसः) अन्नपात्रम् (न) इव (विष्टः) परिविष्टः परिष्कृतः (विष्वङ्) विषु+अञ्चु गतिपूजनयोः-क्विन्। सम्पूर्णम् (गोरूपम्) धेनुसमानोपकारित्वम् (युवतिः) यौवनवती। बलवती त्वम् (बिभर्षि) धारयसि (चक्षुष्मती) दर्शनशक्तियुक्ता (मे) मह्यम् (उशती) कामयमाना (वपूंषि) शरीराणि (त्वम्) (दिव्या) दिवि आकाशे भवानि शरीराणि (न) इव (क्षाम्) क्षि निवासगत्योः-डप्रत्ययः, टाप्। पृथिवीम्-निघ० १।१। (प्रति अमुक्थाः) स्वीकृतवती, गृहीतवती ॥

Translation

9. What thief shall come today, [what] malicious mortal villain, may
   night, going to meet him, smite away the neck, ⌊away⌋ the head of him;—

Notes

The two following pādas ⌊10 a, b⌋ evidently belong to this verse
rather than to verse 10; but our division is that of the mss. and the
Anukr., and so is adopted also by SPP. The comm. inserts another line
after our 9 a, b: yo mama rātri surūpa āyati sa sampiṣṭo apāyati;
and then he divides the four lines that follow into two verses of four
pādas each, giving eleven verses to the whole hymn. The majority of mss.
accent martyás in b. The comm. reads harat for hanat at the
end. Ppp. has yu dya stenā yutv aghāyu mṛtyo ripuḥ; and, in d,
pra gīyasva pra. Pāda a is the a of iv. 3. 5, ⌊of which the
b recurs here as the second pāda of the comm’s inserted line and
also as the fourth pāda of our vs. 10⌋.

Whatever robber comes to-day, mischievous mortal enemy. Let Night go forth, encounter him, and smite away his neck and head;

यः। अ॒द्य। स्ते॒नः। आ॒ऽअय॑ति। अ॒घ॒ऽयुः। मर्त्यः॑। रि॒पुः। रात्री॑। तस्य॑। प्र॒ति॒ऽइत्‍य॑। प्र। ग्री॒वाः। प्र। शिरः॑। ह॒न॒त्। ४९.९।

• रात्रिः
• गोपथः, भरद्वाजः
• अनुष्टुप्
• रात्रि सूक्त

रात्रि में रक्षा का उपदेश।

पदार्थान्वयभाषाः - (अद्य) आज (यः) जो (अघायुः) पाप चीतनेवाला (रिपुः) वैरी, (स्तेनः) चोर (मर्त्यः) मनुष्य (आ-अयति) आवे। (रात्री) रात्रि (प्रतीत्य) प्रतीति करके (तस्य) उसके (ग्रीवाः) गले को (प्र) सर्वथा, और (शिरः) शिर को (प्र) सर्वथा (हनत्) तोड़ डाले ॥९॥

भावार्थभाषाः - यदि रात्रि में चोर-डाकू आदि आकर लूट-खसोट मचावें, रक्षक गण उनको यथावत् दण्ड देकर प्रजा की रक्षा करें ॥९, १०॥

टिप्पणी: ९−(यः) (अद्य) अस्मिन् दिने (स्तेनः) चोरः (आयति) आङ्+इण् गतौ-लेट्। आगच्छेत् (अघायुः) पापचिन्तकः (मर्त्यः) मनुष्यः (रिपुः) शत्रुः (रात्री) (तस्य) शत्रोः (प्रतीत्य) प्रतीतिं प्रत्यक्षज्ञानं प्राप्य (प्र) सर्वथा (ग्रीवाः) कन्धरावयवान् (प्र) सर्वथा (शिरः) मस्तकम् (हनत्) लेटि रूपम्। हन्यात्। नाशयेत् ॥

Translation

10. ⌊Away⌋ his feet, that he may not go; ⌊away⌋ his hands, that he may
    not harm.

Notes

What marauder shall approach, may he go away all crushed; may he go
away, may he go well away; may he go away in a dry place (?).

At the end of b, the majority of mss. read yáthā́śiṣaḥ, which all
the pada-mss. resolve into yáthā: áśiṣaḥ; ⌊most of⌋ the rest, and
SPP., give yáthā́ ’śiṣat; the comm. yathā ”śliṣat (= saṁśleṣayet).
Ppp. offers pra pādāu na yat āhataṣ pra hastāu na yanāśiṣat. In e,
the pada-mss. compound su॰ápāyati, doubtless wrongly; ⌊read as
pada-text sú: ápa: ayati⌋. All the mss., the comm., and SPP., give
in f sthāṇāú, and the comm. explains it as =
śākhopaśākhārahitavṛkṣamūla āśraye. After it, the mss. have apā́yataḥ
(p. apa॰áyataḥ), but the comm. agrees with us in ápā ’yati, and SPP.
accordingly also adopts it. The translation follows throughout the
emendations of our text; perhaps, in f, sthā́ne would be better
than sthalé, as more closely resembling the ms.-reading. We are
deprived of the help of Ppp. upon the point, as it skips from apāyati
in e to tṛṣṭadhūnam in 50. 1 a; for c, d, it had yo
mulalaṁ sulapāyati sa saṁpiṣṭyo upāyati. We had d above as iv. 3. 5
b; ⌊cf. the end of the note to vs. 9⌋.

His feet that he may walk no more, his hands that he may do no harm. The robber who comes hitherward goes crushed and mutilated hence, Goes hence, goes far away from us, goes hence and bears no spoil away.

प्र। पादौ॑। न। यथा॑। अय॑ति। प्र। हस्तौ॑। न। यथा॑। अशि॑षत्। यः। म॒लि॒म्लुः। उ॒प॒ऽअय॑ति। सः। सम्ऽपि॑ष्टः। अप॑। अ॒य॒ति॒। अप॑। अ॒य॒ति॒। सु॒ऽअपा॑यति। शुष्के॑। स्था॒णौ। अप॑। अ॒य॒ति॒। ४९.१०।

• रात्रिः
• गोपथः, भरद्वाजः
• त्र्यवसाना षट्पदा जगती
• रात्रि सूक्त

रात्रि में रक्षा का उपदेश।

पदार्थान्वयभाषाः - (पादौ) [उसके] दोनों पैरों को (प्र) सर्वथा [तोड़ डाले-मन्त्र ९], (यथा) जिससे वह (न) न (अयति) चल सके, (हस्तौ) [उसके] दोनों हाथों को (प्र) सर्वथा [तोड़ डाले], (यथा) जिससे वह (न) न (अशिषत्) खा सके। (यः) जो (मलिम्लुः) मलिन आचरणवाला लुटेरा (उप-अयति) पास आवे, (सः) वह (संपिष्टः) पीस डाला गया (अप अयति) निकल जावे। (अप अयति) वह निकल जावे, (सु-अप-अयति) वह सर्वथा निकल जावे, (शुष्के) सूखे (स्थाणौ) स्थान में (अप अयति) निकल जावे ॥१०–

भावार्थभाषाः - यदि रात्रि में चोर-डाकू आदि आकर लूट-खसोट मचावें, रक्षक गण उनको यथावत् दण्ड देकर प्रजा की रक्षा करें ॥९, १०॥

टिप्पणी: १०−(प्र) सर्वथा हनत्-म० ९ (पादौ) गमनसाधनभूतौ (न) निषेधे (यथा) येन प्रकारेण (अयति) गच्छेत् (प्र) प्रहनत् (हस्तौ) करौ (न) निषेधे (यथा) (अशिषत्) अश भोजने-लेट्, अडागमः। सिब्बहुलं लेटि। पा० ३।१।३४। इति सिप्, इडागमः। भोजनं कुर्यात् (यः) (मलिम्लुः) अ० ८।६।२। मलि+म्लुचु गतौ-डु प्रत्ययः। मलिं मलं पापं म्लोचति प्राप्नोतीति सः। मलिनाचारः (उप-अयति) आगच्छेत् (सः) (सं पिष्टः) सम्यक् चूर्णितः (अप-अयति) दूरे गच्छेत् (अप अयति) स दूरं गच्छेत् (सु-अप-अयति) स सर्वथा दूरे गच्छतु (शुष्के) शुष शोषणे-क्त। शुषः कः। पा० ८।२।५१। इति कत्वम्। प्राप्तशोषणे। नीरसे (स्थाणौ) स्थाने (अप अयति) दूरे गच्छतु ॥