१२७

• देवता - अग्निः
• ऋषिः - परुच्छेपो दैवोदासिः
• छन्दः - अत्यष्टिः

अग्निं᳓ हो᳓तारम् मन्ये दा᳓सुवन्तं
व᳓सुं सूनुं᳓ स᳓हसो जात᳓वेदसं
वि᳓प्रं न᳓ जात᳓वेदसम्
य᳓ ऊर्ध्व᳓या सुअध्वरो᳓
देवो᳓ देवा᳓चिया कृपा᳓
घृत᳓स्य वि᳓भ्राष्टिम् अ᳓नु वष्टि शोचि᳓षा
आजु᳓ह्वानस्य सर्पि᳓षः

Strata
Archaic

Pāda-label
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).

Morph
agním ← agní- (nominal stem)
{case:ACC, gender:M, number:SG}

dā́svantam ← dā́svant- (nominal stem)
{case:ACC, gender:M, number:SG}

hótāram ← hótar- (nominal stem)
{case:ACC, gender:M, number:SG}

manye ← √man- 1 (root)
{number:SG, person:1, mood:IND, tense:PRS, voice:MED}

jātávedasam ← jātávedas- (nominal stem)
{case:ACC, gender:M, number:SG}

sáhasaḥ ← sáhas- (nominal stem)
{case:GEN, gender:N, number:SG}

sūnúm ← sūnú- (nominal stem)
{case:ACC, gender:M, number:SG}

vásum ← vásu- (nominal stem)
{case:ACC, gender:M, number:SG}

jātávedasam ← jātávedas- (nominal stem)
{case:ACC, gender:M, number:SG}

ná ← ná (invariable)

vípram ← vípra- (nominal stem)
{case:ACC, gender:M, number:SG}

svadhvaráḥ ← svadhvará- (nominal stem)
{case:NOM, gender:M, number:SG}

ūrdhváyā ← ūrdhvá- (nominal stem)
{case:INS, gender:F, number:SG}

yáḥ ← yá- (pronoun)
{case:NOM, gender:M, number:SG}

devā́cyā ← devā́cī- (nominal stem)
{case:INS, gender:F, number:SG}

deváḥ ← devá- (nominal stem)
{case:NOM, gender:M, number:SG}

kr̥pā́ ← kŕ̥p- (nominal stem)
{case:INS, gender:F, number:SG}

ánu ← ánu (invariable)

ghr̥tásya ← ghr̥tá- (nominal stem)
{case:GEN, gender:N, number:SG}

śocíṣā ← śocís- (nominal stem)
{case:INS, gender:N, number:SG}

vaṣṭi ← √vaś- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:ACT}

víbhrāṣṭim ← víbhrāṣṭi- (nominal stem)
{case:ACC, gender:F, number:SG}

ājúhvānasya ← √hu- (root)
{case:GEN, gender:N, number:SG, tense:PRS, voice:MED}

sarpíṣaḥ ← sarpís- (nominal stem)
{case:GEN, gender:N, number:SG}

अ॒ग्निम् । होता॑रम् । म॒न्ये॒ । दास्व॑न्तम् । वसु॑म् । सू॒नुम् । सह॑सः । जा॒तऽवे॑दसम् । विप्र॑म् । न । जा॒तऽवे॑दसम् ।
यः । ऊ॒र्ध्वया॑ । सु॒ऽअ॒ध्व॒रः । दे॒वः । दे॒वाच्या॑ । कृ॒पा ।
घृ॒तस्य॑ । विऽभ्रा॑ष्टिम् । अनु॑ । व॒ष्टि॒ । शो॒चिषा॑ । आ॒ऽजुह्वा॑नस्य । स॒र्पिषः॑ ॥

• agniṃ ← agnim ← agni
• [noun], accusative, singular, masculine
• “fire; Agni; sacrificial fire; digestion; cautery; Plumbago zeylanica; fire; vahni; agni [word]; agnikarman; gold; three; jāraṇa; pyre; fireplace; heating.”

• hotāram ← hotṛ
• [noun], accusative, singular, masculine
• “Hotṛ.”

• manye ← man
• [verb], singular, Present indikative
• “think of; name; believe; teach; honor; deem; recommend; approve; think; define; call; respect; believe; enumerate; understand; see; describe.”

• dāsvantaṃ ← dāsvantam ← dāsvat
• [noun], accusative, singular, masculine
• “big.”

• vasuṃ ← vasum ← vasu
• [noun], accusative, singular, masculine
• “good; good; benign; vasu [word].”

• sūnuṃ ← sūnum ← sūnu
• [noun], accusative, singular, masculine
• “son; offspring.”

• sahaso ← sahasaḥ ← sahas
• [noun], genitive, singular, neuter
• “force; strength; might; sahas [word]; conquest.”

• jātavedasaṃ ← jātavedasam ← jātavedas
• [noun], accusative, singular, masculine
• “Agni; fire.”

• vipraṃ ← vipram ← vipra
• [noun], accusative, singular, masculine
• “Brahmin; poet; singer; priest; guru; Vipra.”

• na
• [adverb]
• “not; like; no; na [word].”

• jātavedasam ← jātavedas
• [noun], accusative, singular, masculine
• “Agni; fire.”

• ya ← yaḥ ← yad
• [noun], nominative, singular, masculine
• “who; which; yat [pronoun].”

• ūrdhvayā ← ūrdhva
• [noun], instrumental, singular, feminine
• “upper; up(a); upper; upward; erect; more(a); raised; ūrdhva [word]; acclivitous; overturned; loud; eminent; high.”

• svadhvaro ← su
• [adverb]
• “very; well; good; nicely; beautiful; su; early; quite.”

• svadhvaro ← adhvaraḥ ← adhvara
• [noun], nominative, singular, masculine
• “yajña; ceremony; adhvara [word].”

• devo ← devaḥ ← deva
• [noun], nominative, singular, masculine
• “Deva; Hindu deity; king; deity; Indra; deva [word]; God; Jina; Viśvedevās; mercury; natural phenomenon; gambling.”

• devācyā ← devāñc
• [noun], instrumental, singular, feminine

• kṛpā ← kṛp
• [noun], instrumental, singular, feminine
• “kṛp.”

• ghṛtasya ← ghṛta
• [noun], genitive, singular, neuter
• “ghee; fat.”

• vibhrāṣṭim ← vibhrāṣṭi
• [noun], accusative, singular, feminine

• anu
• [adverb]
• “subsequently; behind; along; towards; because.”

• vaṣṭi ← vaś
• [verb], singular, Present indikative
• “desire; agree; call; care; like; love.”

• śociṣājuhvānasya ← śociṣā ← śocis
• [noun], instrumental, singular, neuter
• “fire; flare; burn; radiance.”

• śociṣājuhvānasya ← ājuhvānasya ← āhu ← √hu
• [verb noun], genitive, singular
• “sacrifice; sprinkle.”

• sarpiṣaḥ ← sarpis
• [noun], genitive, singular, neuter
• “ghee; clarified butter; sarpiḥprameha.”

अग्निं सर्वासां देवसेनानामग्रण्यं यज्ञेष्वग्रं नीयमानं वा होतारम् अस्मद्यागं प्रति देवानामाह्वातारम् यद्वा । होमनिष्पादकं होतारम् । ‘ जुहोतेर्होतेत्यौर्णवाभः ’ ( निरु. ७. १५) इति यास्कः । ‘ अग्निमद्य होतारमवृणीत ’ ( तै. ब्रा. २. ६. १५. १ ) इति श्रुतेः । अग्निमग्न आवह ’ ( तै. ब्रा ३. ५. ३. २) इति च अग्नेराह्वातृत्वं प्रसिद्धम् । अग्निं होतारं मन्ये । एवं प्रति विशेषणं मन्ये इति संबन्धः । यद्वा । यागनिष्पत्तेरेवापेक्षितत्वात् एतदेव विधेयविशेषणम् । इतराणि वक्ष्यमाणविशेषणानि स्तुतिपराणि । दास्वन्तम् अतिशयेन दानवन्तं वसुं सर्वेषां निवासहेतुं सहसः सूनुं बलस्य पुत्रम् । अग्निर्मन्थनकाले बलेन मथ्यमानः उत्पद्यते इति पुत्रत्वमुपचर्यते जातवेदसं जातानां वेदितारं जातप्रज्ञं जातबलं वा । जातवेदःशब्दो यास्केन बहुधा निरुक्तः ( निरु. ७. १९ ) । अग्नेर्जातवेदस्त्वे दृष्टान्तः । विप्रं न जातवेदसं जातविद्यं मेधाविनं ब्राह्मणमिव । तं यथा बहु मन्यन्ते तथा त्वामपि मन्ये स्तौमीत्यर्थः । उक्तगुणविशिष्टः यः देवः स्वध्वरः शोभनयज्ञवान् यज्ञं सम्यक् निर्वहन ऊर्ध्वया उन्नतया उत्कृष्टया देवाच्या देवान् पूजयन्त्या देवान् प्रत्यक्तया वा कृपा कृपया सामर्थ्यलक्षणया । ‘ देवान्प्रत्यक्तया कृपा ’ ( निरु. ६. ८ ) इति यास्कः । तेभ्यो हविर्वहनबुद्ध्या युक्तः सन् आजुह्वानस्य आ समन्तात् हूयमानस्य सर्पिषः सरणशीलस्य घृतस्य विलापनेन दीप्तत्याज्यस्य विभ्राष्टिं विशेषेण भ्राजमानम् अनु स्वयमपि तदाज्यं शोचिषा ज्वालया वष्टि कामयते स्वीकरोतीत्यर्थः ॥

English translation:

“I venerate Agni, the invoker (of the gods), the munificent, the giver of dwellings, the son of strength; he who knows all that exists, like a sage who is endowed with knowledge; who, the divine regenerator of sacrifices, through his lofty and reverntial devotion, covets for the gods the blaze of the liquefied butter which is offered in oblation with his flames.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Atyaṣṭi is a stanza of four lines, and has 68 syllables. The metrical system of the Vedas, or Chandas has a graduated series of metres. Utkṛti has 104 syllables and descends by a diminution of four through eight classes to atyaṣṭi, the ninth, which gives it 68 syllables. In this sūkta, the hymns are arranged in three verses and the number fo syllables vary from 57 to 70, the average being 65 to 67

Agni I consider as the Hotar, rich in gifts, the good one, son of strength, Jātavedas—like a poet, Jātavedas—
who is the god of good ceremony, with his body erect and pointed
toward the gods.
With his flame he yearns after the blazing forth of the ghee—of the melted butter being poured.

The patterned connections of the 8-syllable pādas to their preceding pādas are detailed in the published introduction. to this hymn group.

AGNI I hold as herald, the munificent, the gracious, Son of Strength, who knoweth all that live, as holy Singer, knowing all,
Lord of fair rites, a God with form erected turning to the Gods,
He, when the flame hath sprung forth from the holy oil, the offered fatness, longeth for it with his glow.

I deem Agni to be the munificent Hotri, the Vasu, the Son of strength 1, Gâtavedas, like a priest, Gâtavedas 2: the best performer of the sacrifice, the god who with his upright body that is turned towards the gods, and with his flame longs for the shine of the (boiling) ghee 3, of the butter that is offered in (the fire).

Den Agni erachte ich als den Hotri, den freigebigen Gott, den Sohn der Kraft, den Jatavedas, den Gott, der mit seiner aufrechten, gottwärts gerichteten Gestalt den Gottesdienst gut versieht. Mit seiner Glut verlangt er nach dem Aufflammen des Schmalzes, der geopferten Schmelzbutter.

Den Agni ehr’ als gabenreichen Priester ich, den Wesenkenner als den guten Sohn der Kraft, als Sänger den, der Wesen kennt; Schön opfernd steht mit seinem Leib zu Göttern strebend hoch der Gott; Dem Glühn der Butter eilt mit seiner Glut er nach, des ausgegossnen fetten Tranks.

Агни я считаю хотаром, щедрым
Васу, сыном силы, Джатаведасом,
Подобным вдохновенному (поэту) Джатаведасом,
Богом, который с обликом, устремленным ввысь,
Обращенным к богам, делает обряд успешным.
(Своим) пламенем он жаждет вспышки жира,
Возлитого расплавленного масла.

• अग्निः
• परुच्छेपो दैवोदासिः
• अष्टिः
• मध्यमः

अब ग्यारह ऋचावाले एकसौ सत्ताईसवें सूक्त का आरम्भ है। उसके प्रथम मन्त्र में कैसे स्त्री-पुरुषों का विवाह होना चाहिये, इस विषय का वर्णन किया है ।

पदार्थान्वयभाषाः - हे कन्या ! जैसे मैं (यः) जो (ऊर्ध्वया) उत्तम विद्या से (स्वध्वरः) सुन्दर यज्ञ का अनुष्ठान अर्थात् आरम्भ करनेवाली वह (देवाच्या) जो कि विद्वानों को प्राप्त होती और जिससे व्यवहार को समर्थ करते उस (कृपा) कृपा से (देवः) जो मनोहर अतिसुन्दर है उस जन को (आजुह्वानस्य) अच्छे प्रकार होमने और (सर्पिषः) प्राप्त होने योग्य (घृतस्य) घी के (शोचिषा) प्रकाश के साथ (विभ्राष्टिम्) जिससे अनेक प्रकार पदार्थ को पकाते उस अग्नि के समान (अनुवष्टि) अनुकूलता से चाहता है वा जिस (अग्निम्) अग्नि के समान (होतारम्) ग्रहण करने (दास्वन्तम्) देनेवाले (वसुम्) तथा ब्रह्मचर्य से विद्या के बीच में निवास किये हुए (सहसः) बलवान् पुरुष के (सूनुम्) पुत्र को (जातवेदसम्) जिसकी प्रसिद्ध वेदविद्या उस (विप्रम्) मेधावी के (न) समान (जातवेदसम्) प्रकट विद्यावाले विद्वान् को पति (मन्ये) मानती हूँ, वैसे ऐसे पति को तू भी स्वीकार कर ॥ १ ॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है। जिसकी उत्तम गुणवाले में बहुत प्रशंसा जिसका अति उत्तम शरीर और आत्मा का बल हो, उस पुरुष को स्त्री पतिपने के लिये स्वीकार करे, ऐसा पुरुष भी इसी प्रकार की स्त्री को भार्यापन के लिये स्वीकार करे ॥ १ ॥

अन्वय: हे कन्ये यथाऽहं य ऊर्ध्वया स्वध्वरो देवाच्या कृपादेवोऽस्ति तमाजुह्वानस्य सर्पिषो घृतस्य शोचिषा सह विभ्राष्टिं जनमनुवष्टि। यमग्निमिव होतारं दास्वन्तं वसुं सहसस्सूनुं जातवेदसं विप्रन्न जातवेदसं पतिं मन्ये तथेदृशं पतिं त्वमपि स्वीकुरु ॥ १ ॥

अथ कीदृशयोः स्त्रीपुरुषयोर्विवाहो भवितुं योग्य इत्याह ।

पदार्थान्वयभाषाः - (अग्निम्) अग्निवद्वर्त्तमानम् (होतारम्) ग्रहीतारम् (मन्ये) जानीयाम् (दास्वन्तम्) दातारम् (वसुम्) ब्रह्मचर्येण कृतविद्यानिवासम् (सूनुम्) पुत्रम् (सहसः) बलवतः (जातवेदसम्) प्रसिद्धविद्यम् (विप्रम्) मेधाविनम् (न) इव (जातवेदसम्) प्रकटविद्यम् (यः) (ऊर्ध्वया) उत्कृष्टया विद्यया (स्वध्वरः) सुष्ठु यज्ञस्याऽनुष्ठाता (देवः) कमनीयः (देवाच्या) या देवानञ्चति तया (कृपा) कल्पते समर्थयति यया तया (घृतस्य) आज्यस्य (विभ्राष्टिम्) विविधतया भृज्जन्ति परिपचन्ति येन तम् (अनु) (वष्टि) कामयेत (शोचिषा) प्रकाशेन (आजुह्वानस्य) समन्ताद्धूयमानस्य (सर्पिषः) गन्तुं प्राप्तुमर्हस्य ॥ १ ॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। यस्य शुभगुणशीलेषु महती प्रशंसा यस्योत्कृष्टं शरीरात्मबलं भवेत् तं पुरुषं स्त्री पतित्वाय वृणुयात् एवं पुरुषोऽपीदृशीं स्त्रियं भार्यत्वाय स्वीकुर्यात् ॥ १ ॥

या सूक्तात विद्वान व राजधर्माचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाचे मागच्या सूक्ताच्या अर्थाबरोबर साम्य आहे.

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. ज्याची उत्तम गुणवान लोकात प्रशंसा होते, ज्याचे शरीर व आत्मा यांचे बल उत्तम आहे त्या पुरुषाला स्त्रीने पती म्हणून निवडावे. अशा पुरुषाने तशाच स्त्रीला भार्या म्हणून स्वीकारावे. ॥ १ ॥

• देवता - अग्निः
• ऋषिः - परुच्छेपो दैवोदासिः
• छन्दः - अत्यष्टिः

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प᳓रिज्मानम् इव द्यां᳐᳓
हो᳓तारं चर्षणीना᳐᳓म्
शोचि᳓ष्केशं वृ᳓षणं य᳓म् इमा᳓ वि᳓शः
प्रा᳓वन्तु जूत᳓ये वि᳓शः

Strata
Archaic

Pāda-label
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).

Morph
huvema ← √hū- (root)
{number:PL, person:1, mood:OPT, tense:AOR, voice:MED}

tvā ← tvám (pronoun)
{case:ACC, number:SG}

yájamānāḥ ← √yaj- (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:MED}

yájiṣṭham ← yájiṣṭha- (nominal stem)
{case:ACC, gender:M, number:SG}

áṅgirasām ← áṅgiras- (nominal stem)
{case:GEN, gender:M, number:PL}

jyéṣṭham ← jyéṣṭha- (nominal stem)
{case:ACC, gender:M, number:SG}

mánmabhiḥ ← mánman- (nominal stem)
{case:INS, gender:N, number:PL}

vipra ← vípra- (nominal stem)
{case:VOC, gender:M, number:SG}

mánmabhiḥ ← mánman- (nominal stem)
{case:INS, gender:N, number:PL}

śukra ← śukrá- (nominal stem)
{case:VOC, gender:M, number:SG}

víprebhiḥ ← vípra- (nominal stem)
{case:INS, gender:N, number:PL}

dyā́m ← dyú- ~ div- (nominal stem)
{case:ACC, gender:M, number:SG}

iva ← iva (invariable)

párijmānam ← párijman- (nominal stem)
{case:ACC, gender:M, number:SG}

carṣaṇīnā́m ← carṣaṇí- (nominal stem)
{case:GEN, gender:F, number:PL}

hótāram ← hótar- (nominal stem)
{case:ACC, gender:M, number:SG}

imā́ḥ ← ayám (pronoun)
{case:NOM, gender:F, number:PL}

śocíṣkeśam ← śocíṣkeśa- (nominal stem)
{case:ACC, gender:M, number:SG}

víśaḥ ← víś- (nominal stem)
{case:NOM, gender:F, number:PL}

vŕ̥ṣaṇam ← vŕ̥ṣan- (nominal stem)
{case:ACC, gender:M, number:SG}

yám ← yá- (pronoun)
{case:ACC, gender:M, number:SG}

avantu ← √avⁱ- (root)
{number:PL, person:3, mood:IMP, tense:PRS, voice:ACT}

jūtáye ← jūtí- (nominal stem)
{case:DAT, gender:F, number:SG}

prá ← prá (invariable)

víśaḥ ← víś- (nominal stem)
{case:NOM, gender:F, number:PL}

यजि॑ष्ठम् । त्वा॒ । यज॑मानाः । हु॒वे॒म॒ । ज्येष्ठ॑म् । अङ्गि॑रसाम् । वि॒प्र॒ । मन्म॑ऽभिः । विप्रे॑भिः । शु॒क्र॒ । मन्म॑ऽभिः ।
परि॑ज्मानम्ऽइव । द्याम् । होता॑रम् । च॒र्ष॒णी॒नाम् ।
शो॒चिःऽके॑शम् । वृष॑णम् । यम् । इ॒माः । विशः॑ । प्र । अ॒व॒न्तु॒ । जू॒तये॑ । विशः॑ ॥

• yajiṣṭhaṃ ← yajiṣṭham ← yajiṣṭha
• [noun], accusative, singular, masculine

• tvā ← tvad
• [noun], accusative, singular
• “you.”

• yajamānā ← yajamānāḥ ← yaj
• [verb noun], nominative, plural
• “sacrifice; worship; worship.”

• huvema ← hu
• [verb], plural, Aorist optative
• “sacrifice; offer; pour; worship.”

• jyeṣṭham ← jyeṣṭha
• [noun], accusative, singular, masculine
• “firstborn; best; first; excellent; highest; jyeṣṭha [word].”

• aṅgirasāṃ ← aṅgirasām ← aṅgiras
• [noun], genitive, plural, masculine
• “Aṅgiras; Aṅgiras; Brahman; Atharva-Veda; aṅgiras [word]; Aṅgiras.”

• vipra
• [noun], vocative, singular, masculine
• “Brahmin; poet; singer; priest; guru; Vipra.”

• manmabhir ← manmabhiḥ ← manman
• [noun], instrumental, plural, neuter
• “hymn; idea; purpose.”

• viprebhiḥ ← vipra
• [noun], instrumental, plural, masculine
• “Brahmin; poet; singer; priest; guru; Vipra.”

• śukra
• [noun], vocative, singular, masculine
• “bright; clear; white; light; pure.”

• manmabhiḥ ← manman
• [noun], instrumental, plural, neuter
• “hymn; idea; purpose.”

• parijmānam ← parijman
• [noun], accusative, singular, masculine
• “encompassing(a).”

• iva
• [adverb]
• “like; as it were; somehow; just so.”

• dyāṃ ← dyām ← div
• [noun], accusative, singular, masculine
• “sky; Svarga; day; div [word]; heaven and earth; day; dawn.”

• hotāraṃ ← hotāram ← hotṛ
• [noun], accusative, singular, masculine
• “Hotṛ.”

• carṣaṇīnām ← carṣaṇi
• [noun], genitive, plural, feminine
• “people.”

• śociṣkeśaṃ ← śociṣkeśam ← śociṣkeśa
• [noun], accusative, singular, masculine
• “Agni.”

• vṛṣaṇaṃ ← vṛṣaṇam ← vṛṣan
• [noun], accusative, singular, masculine
• “bull; Indra; stallion; Vṛṣan; man.”

• yam ← yad
• [noun], accusative, singular, masculine
• “who; which; yat [pronoun].”

• imā ← imāḥ ← idam
• [noun], nominative, plural, feminine
• “this; he,she,it (pers. pron.); here.”

• viśaḥ ← viś
• [noun], nominative, plural, feminine
• “people; tribe; Vaisya; national; viś; real property; Vaisya.”

• prāvantu ← prāv ← √av
• [verb], plural, Present imperative
• “help; promote.”

• jūtaye ← jūti
• [noun], dative, singular, feminine
• “jūti [word].”

• viśaḥ ← viśas ← viś
• [verb noun], vocative, singular
• “enter; penetrate; settle; settle.”

हे विप्र मेधाविन् शुक्र दीप्तज्वालाग्ने यजिष्ठम् अतिशयेन यष्टृतमं त्वा त्वां यजमानाः वयं यष्टारः हुवेम आह्वयामः । यतो वयं यजमाना यतश्च त्वं यजिष्ठः अतो हुवेमेत्यभिप्रायः । कीदृशं त्वाम् । अङ्गिरसाम् अङ्गिरोगोत्रोत्पन्नानां मध्ये ज्येष्ठम् । यद्वा । अङ्गारणां मध्ये ज्येष्ठं ज्वालायुक्तत्वात् । अङ्गिरा अङ्गाराः ’ (निरु. ३. १७) इति यास्कः। ‘ येऽङ्गारा आसंस्तेऽङ्गिरसोऽभवन्’ ( ऐ. ब्रा, ३. ३४ ) इति श्रुतेः । केन साधनेनेति तदुच्यते । मन्मभिः मननसाधनैः विप्रेभिः विशेषेण प्रीणयितृभिः मन्मभिः मन्त्रैः । यद्वा । विप्रेभिर्मेधाविभिर्ऋत्विग्भिः मन्मभिर्मन्त्रैश्च सहिता वयमिति संबन्धः । त्वदाह्वानानन्तरं परिज्मानं परितो गच्छन्तं द्याम् इव सूर्यमिव होतारं देवानामाह्वातारम् । केषामर्थे । चर्षणीनाम् । मनुष्यनामैतत् । मनुष्याणां यजमानानामर्थे । यद्वा । चर्षणीनां पूर्वं मनुष्याणामेव सतां पश्चात् यागादिसाधनेन देवत्वमापन्नानां देवानाम् आह्वातारम् । तथा शोचिष्केशं केशवत् अत्यन्तायतज्वालोपेतं वृषणं वर्षितारम् एवं रूपं यं त्वां विशः त्वामेव निविशमानाः इमा: विशः यजमानरूपाः प्रजाः जूतये स्वर्गाद्यभिमतफलप्राप्तये प्रावन्तु प्रकर्षेण प्रीणयन्तु । तादृशं त्वां हुवेमेति संबन्धः ॥

English translation:

“We, the instrumental tutors of the ceremony, invoke you, Agni, who are most deserving of worship, and are the eldest of the Aṅgirasas, with (acceptable) prayers; and with prayers (recited) by the priests, (we adore) you, who, like the traverser of the sky, (the sun), are the invoker (of the gods on behalf) of men, and whom, the bright-haired showeree (of blessings), many people approaching propitiate for the attainment of felicity.”

We sacrificers would invoke you as best sacrificer, the oldest of the Aṅgirases, o poet, with our thoughts—(invoke you) through our poets, o glowing one, with our thoughts—
(you) like earth-encircling heaven, the Hotar of the settled domains, the flame-haired bull whom these clans (help)—let the clans help (him) to speed.

Although “earth-encircling heaven” fits easily into our modern cosmology, I don’t know what is meant by this in a Vedic cosmological context. This problem clearly troubles both Geldner and Renou, who both supply the sun to do the circling, with heaven as the object (Renou: “Lui qui circule autour (de l’aire) comme (le soleil autour du) ciel”). Although I understand the impetus, these interpr. introduce too much extra machinery into a simple two-word simile.

Agni was compared to a vípra- in 1c and then addressed as one in 2b. In 2c we invoke Agni with our own vípra-s, with víprebhiḥ occuping the same position as vípram in 1c. This type of implicit identification between Agni and his mortal worshipers is also found in 2a, where we sacrificers (yájamānāḥ) invoke him as best sacrificer (yájiṣṭham).

2f is a relative clause that lacks a verb; the verb ([pra-]ávanti vel sim.) can be supplied from the verb in the 8-syllable tag (2g), which contains the impv. prā́vantu with the same subj. (víśaḥ ‘clans’). The g-pāda also adds an infinitival dat. to this verbal complex, indicating what the clans help Indra to do. Constructing the verb in 2f from the one in 2g is not a matter of simple gapping, because imperatives cannot appear in relative clauses. Geldner supplies a different verb in f (huldigen) from that in g (ermutigen), but this ignores the patterned interplay characteristic of the 8-syllable pādas with what precedes them.

We, sacrificing, call on thee best worshipper, the eldest of Angirases, Singer, with hymns, thee, brilliant One! with singers’ hymns;
Thee, wandering round as ’t were the sky, who art the invoking Priest of men,
Whom, Bull with hair of flame the people must observe, the people that he speed them on.

May we, the sacrificers, call thee hither, the best of sacrificers 1, the first of the Aṅgiras, O priest, with our prayers, with priestly prayers, O bright one 2: thee who like the heaven encompassest the earth 3, the Hotri of human tribes, the manly flame-haired, whom these folks—whom all folks should favour in order to speed him (to our sacrifice).

Dich, den besten Opferer, wollen wir Opfernden rufen, den Obersten der Angiras, du Redekundiger, mit Gebeten, durch die Redekundigen mit Gebeten, du Heller. Den Hotri der Völker, der die Opferstätte umkreist wie die Sonne den Himmel, den flammenhaarigen Bullen, dem diese Stämme huldigen. Die Stämme sollen ihn zur Eile ermutigen.

Die besten Opfrer rufen wir, die opfernden, mit Liedern, weiser, dich den besten Angiras, mit weisen Liedern, reiner, dich, Der du der Menschen Priester bist und ringsum gehst dem Himmel gleich, Den flammenhaar’gen Stier, den dieses Menschenvolk zur Eile treib’, das Menschenvolk.

Мы, жертвователи, хотим позвать тебя, лучше всех приносящего жертвы,
Главного из Ангирасов, о вдохновенный, – молитвами,
Вдохновенными молитвами, о светлый;
Описывающего круги (по алтарю, как солнце) по небу,
Хотара человеческих поселений,
Пламенновласого быка, которого (поощряют) эти племена.
Пусть поощрят племена, чтоб он поспешил!

• अग्निः
• परुच्छेपो दैवोदासिः
• अष्टिः
• मध्यमः

फिर प्रजाजन राज्य के लिये कैसे जन का आश्रय करें, इस विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - हे (विप्र) उत्तम बुद्धिवाले विद्वान् ! (यजमानाः) व्यवहारों का सङ्ग करनेहारे लोग (मन्मभिः) मान करनेवाले (विप्रेभिः) विचक्षण विद्वानों के साथ (अङ्गिरसाम्) प्राणियों के बीच (ज्येष्ठम्) अतिप्रशंसित (यजिष्ठम्) अत्यन्त यज्ञ करनेवाले (त्वा, हुवेम) तुझको प्रशंसित करते हैं (शुक्र) शुद्ध आत्मावाले धर्मात्मा जन (यम्) जिस (मन्मभिः) विज्ञानों के साथ (चर्षणीनाम्) मनुष्यों के बीच (होतारम्) दान करनेवाले (परिज्मानमिव) सब ओर से भोगनेहारे के समान (द्याम्) प्रकाशरूप (शोचिष्केशम्) जिसके लपट जैसे चिलकते हुए केश हैं, उस (वृषणम्) बलवान् तुझको (इमाः) ये (विशः) प्रजाजन (प्रावन्तु) अच्छे प्रकार प्राप्त होवें, वह तूँ (जूतये) रक्षा आदि के लिये (विशः) प्रजा जनों को अच्छे प्रकार प्राप्त हो और पाल ॥ २ ॥

भावार्थभाषाः - विद्वान् और प्रजाजन जिसकी प्रशंसा करें, उसी आप्त सर्वशास्त्रवेत्ता विद्वान् का आश्रय सब मनुष्य करें ॥ २ ॥

अन्वय: हे विप्र यजमाना वयं मन्मभिर्विप्रेभिः सहाङ्गिरसां मध्ये ज्येष्ठं त्वा हुवेम। शुक्र यं मन्मभिश्चर्षणीनां होतारं परिज्मानमिव द्यां शोचिष्केशं वृषणं त्वामिमा विशः प्रावन्तु स त्वं जूतये इमा विशः प्राव ॥ २ ॥

पुनः प्रजा राजत्वाय कीदृशं जनमाश्रयेयुरित्याह ।

पदार्थान्वयभाषाः - (यजिष्ठम्) अतिशयेन यष्टारम् (त्वा) त्वाम् (यजमानाः) सङ्गन्तारः (हुवेम) प्रशंसेम (ज्येष्ठम्) अतिशयेन प्रशस्तम् (अङ्गिरसाम्) प्राणिनाम् (विप्र) मेधाविन् (मन्मभिः) मन्यमानैः (विप्रेभिः) विपश्चिद्भिः सह (शुक्र) शुद्धात्मन् (मन्मभिः) विज्ञानैः (परिज्मानमिव) परितः सर्वतो भोक्तारमिव (द्याम्) प्रकाशम् (होतारम्) दातारम् (चर्षणीनाम्) मनुष्याणाम् (शोचिष्केशम्) शोचींषीव केशा यस्य तम् (वृषणम्) बलिष्ठम् (यम्) (इमाः) (विशः) प्रजाः (प्र) (अवन्तु) प्राप्नुवन्तु (जूतये) रक्षणाद्याय (विशः) प्रजाः ॥ २ ॥

भावार्थभाषाः - मनुष्या यं विद्वांसं प्रशंसेयुः प्रजाश्च तमेवाप्तमाश्रयन्तु ॥ २ ॥

भावार्थभाषाः - विद्वान व प्रजा ज्याची प्रशंसा करतात त्याच शास्त्रवेत्त्या विद्वानाचा आश्रय सर्व माणसांनी घ्यावा. ॥ २ ॥

• देवता - अग्निः
• ऋषिः - परुच्छेपो दैवोदासिः
• छन्दः - अत्यष्टिः

स᳓ हि᳓ पुरू᳓ चिद् ओ᳓जसा विरु᳓क्मता
दी᳓दियानो · भ᳓वति द्रुहंतरः᳓
परशु᳓र् न᳓ द्रुहंतरः᳓
वीळु᳓ चिद् य᳓स्य स᳓मृतौ
श्रु᳓वद् व᳓नेव य᳓त् स्थिर᳓म्
निःष᳓हमाणो यमते न᳓ अयते
धन्वास᳓हा न᳓ अयते

Strata
Archaic

Pāda-label
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).

Morph
cit ← cit (invariable)

hí ← hí (invariable)

ójasā ← ójas- (nominal stem)
{case:INS, gender:N, number:SG}

purú ← purú- (nominal stem)
{case:ACC, gender:N, number:SG}

sá ← sá- ~ tá- (pronoun)
{case:NOM, gender:M, number:SG}

virúkmatā ← virúkmant- (nominal stem)
{case:INS, gender:N, number:SG}

bhávati ← √bhū- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:ACT}

dī́dyānaḥ ← √dī- 1 (root)
{case:NOM, gender:M, number:SG, tense:PRF, voice:MED}

druhaṁtaráḥ ← druhaṁtará- (nominal stem)
{case:NOM, gender:M, number:SG}

druhaṁtaráḥ ← druhaṁtará- (nominal stem)
{case:NOM, gender:M, number:SG}

ná ← ná (invariable)

paraśúḥ ← paraśú- (nominal stem)
{case:NOM, gender:M, number:SG}

cit ← cit (invariable)

sámr̥tau ← sámr̥ti- (nominal stem)
{case:LOC, gender:M, number:SG}

vīḷú ← vīḷú- (nominal stem)
{case:ACC, gender:N, number:SG}

yásya ← yá- (pronoun)
{case:GEN, gender:M, number:SG}

iva ← iva (invariable)

śrúvat ← √śru- (root)
{number:SG, person:3, mood:INJ, tense:PRS, voice:ACT}

sthirám ← sthirá- (nominal stem)
{case:NOM, gender:N, number:SG}

vánā ← vána- (nominal stem)
{case:ACC, gender:N, number:PL}

yát ← yá- (pronoun)
{case:NOM, gender:N, number:SG}

ayate ← √i- 2 (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:MED}

ná ← ná (invariable)

niḥṣáhamāṇaḥ ← √sah- (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:MED}

yamate ← √yam- (root)
{number:SG, person:3, mood:SBJV, tense:AOR, voice:MED}

ayate ← √i- 2 (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:MED}

dhanvāsáhā ← dhanvāsáh- (nominal stem)
{case:INS, gender:M, number:SG}

ná ← ná (invariable)

सः । हि । पु॒रु । चि॒त् । ओज॑सा । वि॒रुक्म॑ता । दीद्या॑नः । भव॑ति । द्रु॒ह॒म्ऽत॒रः । प॒र॒शुः । न । द्रु॒ह॒म्ऽत॒रः ।
वी॒ळु । चि॒त् । यस्य॑ । सम्ऽऋ॑तौ । श्रुव॑त् । वना॑ऽइव । यत् । स्थि॒रम् ।
निः॒ऽसह॑मानः । य॒म॒ते॒ । न । अ॒य॒ते॒ । ध॒न्व॒ऽसहा॑ । न । अ॒य॒ते॒ ॥

• sa ← tad
• [noun], nominative, singular, masculine
• “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”

• hi
• [adverb]
• “because; indeed; for; therefore; hi [word].”

• purū ← puru
• [noun], accusative, plural, neuter
• “many; much(a); very.”

• cid ← cit
• [adverb]
• “even; indeed.”

• ojasā ← ojas
• [noun], instrumental, singular, neuter
• “strength; power; ojas; ojas [word]; potency; might.”

• virukmatā ← virukmat
• [noun], instrumental, singular, neuter
• “bright; glistening.”

• dīdyāno ← dīdyānaḥ ← dīdī
• [verb noun], nominative, singular
• “shine; glitter.”

• bhavati ← bhū
• [verb], singular, Present indikative
• “become; be; originate; transform; happen; result; exist; be born; be; be; come to life; grow; elapse; come to mind; thrive; become; impend; show; conceive; understand; stand; constitute; serve; apply; behave.”

• druhantaraḥ ← druhaṃtara
• [noun], nominative, singular, masculine

• paraśur ← paraśuḥ ← paraśu
• [noun], nominative, singular, masculine
• “ax.”

• na
• [adverb]
• “not; like; no; na [word].”

• druhantaraḥ ← druhaṃtara
• [noun], nominative, singular, masculine

• vīﾱu ← vīḍu
• [noun], nominative, singular, neuter
• “hard; firm.”

• cid ← cit
• [adverb]
• “even; indeed.”

• yasya ← yad
• [noun], genitive, singular, masculine
• “who; which; yat [pronoun].”

• samṛtau ← samṛti
• [noun], locative, singular, feminine
• “battle; contact.”

• śruvad ← śruvat ← śru
• [verb], singular, Aorist inj. (proh.)
• “listen; come to know; hear; hear; listen; study; heed; learn.”

• vaneva ← vanā ← vana
• [noun], nominative, plural, neuter
• “forest; wood; tree; grove; vana [word]; forest; brush.”

• vaneva ← iva
• [adverb]
• “like; as it were; somehow; just so.”

• yat ← yad
• [noun], nominative, singular, neuter
• “who; which; yat [pronoun].”

• sthiram ← sthira
• [noun], nominative, singular, neuter
• “firm; hard; lasting; calm; stable; immovable; firm; strong; sthira [word]; vegetable; potent; steadfast; durable; firm; trustworthy; trustworthy; diligent.”

• niḥṣahamāṇo ← niḥṣahamāṇaḥ ← niḥsah ← √sah
• [verb noun], nominative, singular

• yamate ← yam
• [verb], singular, Aorist conj./subj.
• “concentrate; grant; restrain; cause; control; offer; cover; raise.”

• nāyate ← na
• [adverb]
• “not; like; no; na [word].”

• nāyate ← ayate ← i
• [verb], singular, Present indikative
• “go; travel; enter (a state); return; walk; continue; reach; ask.”

• dhanvāsahā ← dhanvāsah
• [noun], instrumental, singular, masculine

• nāyate ← na
• [adverb]
• “not; like; no; na [word].”

• nāyate ← ayate ← i
• [verb], singular, Present indikative
• “go; travel; enter (a state); return; walk; continue; reach; ask.”

स हि स एव पूर्वं स्तुतः एवाग्निः विरुक्मता विशेषेण रोचनवता ओजसा ज्वालारूपेण बलेन पुरु चित् अत्यधिकमेव दीद्यानः दीप्यमानः द्रुहंतरः द्रोग्धॄणां तरिता निवारयिता भवति अस्मासु द्रोहं कुर्वतां शत्रूणां हिंसको भवतीत्यर्थः । तत्र दृष्टान्तः । द्रुहंतरः द्रोग्धॄणां छेदनाय प्रयुक्तः परशुर्न परशुरिव । स यथा अमोघं हिनस्ति तथायमपि। किंच यस्य अग्नेः समृतौ संगतौ संयोगे वीळु चित् दृढमपि पाषाणादिकं श्रुवत् गच्छेत् शीर्येत । तथा यत्स्थिरं यच्च पर्वतादि स्थिरमचलितं तदपि श्रुवत् । वीड्विति दृढनाम, ‘वीळु च्यौत्नम् ( नि. २. ९. १४ ) इति तन्नामसु पाठात् । तत्र दृष्टान्तः । वनेव उदकमिव । उदकं यथाग्निसंयोगे शुष्यति तथेत्यर्थः । अत्यन्तदृढं स्थिरमपि हिनस्ति अस्मद्द्रोग्धारं शत्रुं हिनस्तीति किमु वक्तव्यमित्यभिप्रायः । किंच अयमग्निः निष्षहमाणः शत्रून् निःशेषणाभिभवन् यमते उपरमते शत्रुषु मध्ये क्रीडति तानेव नाशयति । तथा कुर्वन् नायते न गच्छति शत्रोः सकाशान्न पलायते । तत्र दृष्टान्तः । धन्वसहा न । धनुषा शत्रूनभिभवति इति धन्वसहा धानुष्कः ॥ सहतेरसुन् छन्दसोऽन्त्यलोपः ॥ स यथा शत्रोरभिमुखं विध्यति न पलायते तद्वदित्यर्थः । यद्वा । दृढधनुर्वहनक्षमः धन्वसहः ॥ अस्मिन् पक्षे पचाद्यच् । ‘ सुपां सुलुक्’ इत्याकारः ॥ दृढधन्वा सन् न अयते न चलति ॥

English translation:

“Verily, that Agni, far shining with brilliant vigour, is the destroyer of foes, like a hatchet that cuts down trees; whatever is most solid and stable dissolves like water at his contact; unsparing, he sports (amidst enemies), nor desists (from their destruction), like an archer who retreats not (frombattle).”

Because he, shining upon the many with his radiant might, becomes the overcomer of deceit—the overcomer of deceit, as an axe is an
excellent striker of wood—
at whose attack even the staunch aborts and whatever is solid, like
the trees,
going forth to conquer, he will hold his place, he will not be moved— with his conquering of the wastelands, he will not be moved.

This verse is richly studded with problems. One of the lesser ones is the referent and grammatical identity of purū́in the first pāda. Grassmann classifies it with singular (presumably NA neut.) forms; Geldner takes it as an adv. ‘gar sehr’; Witzel Gotō as instr.

sg. (?) with ójasā (“mit ohnehin viel … Körperkraft”). On the basis of the sequence (3d) vīḷú cid, (4a) dṛḷhā́cid, (4f) sthirā́cid (also with ójasā), all containing neuters, most plural, I take purū́as the neut. pl. it appears to be (so also Renou: “qui brille en maint endroit”). Each instance of cid ‘even’ in this sequence emphasizes the formidable targets Agni is exercising his will upon. Unfortunately this value of cid is not so much in evidence in our phrase purū́cid … dī́dyānaḥ because ‘shining’ (at least as expressed with the root √dī) is not ordinarily a forceful or hostile act. I have therefore (reluctantly) not rendered the cid here, though I feel I have missed something, since the phrasal parallelism is otherwise so clear. Perhaps dī́dyānaḥ has something of the sense of similar forms of √śuc ‘blaze (against)’: so “shining (against) even the many with his radiant might.” Pāda b and its tag-pāda c contains a śleṣa, whose correct interpretation goes back at least to Benfey (see Geldner’s n. 3c). As indicated in the published introduction. to I.127-139, druhaṃtaráḥ has two possible analyses: druhaṃ-tará- ‘overcoming deceit’ or druhantara- ‘better at striking wood’. The first is appropriate to the first instance of the word, but in c the presence of paraśúḥ ‘ax’ forces the ‘wood’ interpr.

The verb of de, śrúvat, is the problem in that clause. Wh (Roots) takes it as a (zero-grade) 1st class pres. to √sru ‘flow’, but √sru has no such zero-gr. formations (and there’s the problem of the initial sibliant of course). Grassmann puts it with a root √śru ‘zerinnen, zergehen’ (separate from √śru ‘hear’), but the formations he assigns to said “root” are a hodgepodge (and see Oldenberg on the likely nonexistence of the root). Renou (flg. Cardona, see Renou’s n.) takes it to √śru ‘hear’, but this requires supplying the verb of destruction (by his interpr. ‘fall’) required by the context, with the perception verb that is actually found in the passage superfluous: “on les entend (tomber) …” (The same root assignment seems to underlie the Witzel Gotō tr., though with a different overall interpr., which I confess I don’t understand.) Even if the semantics worked better, there are no such stems to √śru ‘hear’. Geldner attributes it to √śṝ ‘crush’, which is reasonable on both semantic and textual grounds; see esp. the parallel he cites X.89.6 śṛṇā́ti vīḷú rujáti sthirā́ṇi, with very similar phraseology. Unfortunately I can see no way to get a stem śrúva- from śṝ. Oldenberg questioningly suggests a connection with √ru ‘break’, but needless to say the initial ś can’t simply be omitted. I dare to suggest yet another root: √srīv ‘abort’. Although some forms of this root (caus. srevayet [KS], RVic part. sreváyant-; aor. asrāvīt [JB]; pres. srīvyati [AB]) have an initial dental sibilant, others have the palatal: AV śrīvayāmi, MS śrīvayeyuḥ, śrevuka-. (On the forms, see Narten [Sig.Aor.] 282-83. Jamison [áya-] 145.) Such phonetic fluctuation is not surprising in a root that presumably was at least partially tabooed. Although a stem śrúva- or srúva- is not otherwise found to this root, the spotty attestation to this root in general makes its isolation unsurprising. The stem would probably be a zerograde thematic injunctive (aor. or pres.?), though a root subjunctive can’t be ruled out (though less likely in context). The loss of the i ̯/ i would follow the same pattern as √dīv / d(y)ū, √sīv / s(y)ū, via *sRi ̯uH à *sRuH. I do not understand the accent, however. As for ‘abortion’ in this context of destruction, see, inter alia, the use of the caus. part. sreváyant- in VII.18.8, the Battle of the Ten Kings; possibly also áva √sru in nearby I.129.6.

The final two pādas (fg) of this verse also present their share of difficulties.

We can begin with the final word of each pāda, nā́yate in the Saṃhitā text. The Pp.

(followed by Holland & van Nooten Rig Veda edition) analyses this as ná ayate, but this produces a very bad cadence: we should expect a heavy syllable as the first syllable of the verb. This is easily remedied, without emending the Saṃhitā text, by ā́yate (i.e., prev. ā́+ ayate). This analysis was also tentatively suggested by Gotō (1st cl., 92 n. 10).

Most tr. (and Oldenberg) take the point of yamate nā́yate to be that though Agni is victorious, he doesn’t go further: he stays in his hearth. See, e.g., Renou “’(Bien que) triomphant, il tient (les rènes), il ne va pas (plus loin).” But the preverb níḥ ‘forth’ (with √sah only here and in the root noun niṣṣáh-) seems to presuppose motion (hence my ‘going forth to conquer’), and certainly most treatments of Agni victorious depict him laying waste to his surroundings, as in the immediately preceding two pādas and in the following verse (4). The notion that Agni is suddenly showing self-restraint here seems contrary to the message of the context. I therefore take yamate as meaning not ‘hold himself back’, but ‘hold/keep his place’ (against counterattack) and ā́yate (/ayate) as a quasi-passive ‘be moved’. Medial forms of √i are rare enough that a consistent meaning to such a stem is hard to determine, and though some forms of áyate probably belong to a thematized stem (so Gotō, 92ff.), the parallelism with the root aor. subj. yamate here strongly suggests that our form is also a subjunctive (to the root pres. éti) and thus further separated from the thematic indicative forms. I therefore think that the somewhat idiosyncratic meaning I have attributed to the form is plausible, esp. as a negated semantic twin to yamate.

The final problem in the verse is the cmpd. instr. sg. dhanvāsáhā. This is almost universally (Grassmann, Oldenberg, Geldner, Renou, Scarlatta 603) interpreted as ‘conquering with a bow’ (dhánvan-), which interpr. generally requires an additional personage to be supplied, generally Rudra. Gotō (1st cl., 92, n. 10) seems to favor this interpr., but also suggests the possibility that the first member is dhánvan- ‘Land’: “auf dem das Land ersiegenden [Weg],” with the whole pāda meaning that Agni will not go further and burn the land. Witzel Gotō have adopted this latter interpr. (though the ‘bow’ interpr. is referred to in the n.): “Auf dem trockenen Land ersiegenden (Weg) eilt er nicht hierher.” I am also convinced that dhánvan- ‘wasteland’ is the correct interpr. of the 1st member. Given that the ‘tree’ theme is prominent in this verse and a ‘bow’ theme lacking, a reference to another landscape feature fits the context better. There is the problem that cmpds with -sáh- are ordinarily adjectives modifying animates (see the numerous exx. in Scarlatta.), and my tr. assumes an abstract sense or at the very least an instr. manner adverb (“in/with his wasteland-conquering [manner]”). Despite this slight difficulty, this solution seems more economical than inserting Rudra into a context that has no other allusion to him.

I.127.3-4: In the published translation ójasā in 3a and 4f should have been tr. the same, rather than ‘might’ and ‘strength’ respectively.

He with his shining glory blazing far and wide, he verily it is who slayeth demon foes, slayeth the demons like an axe:
At whose close touch things solid shake, and what is stable yields like trees.
Subduing all, he keeps his ground and flinches not, from the skilled archer flinches not.

He indeed, shining mightily with his shining strength 1, becomes the conqueror of deceitful foes 2—like an axe, the conqueror of deceitful foes 2. He at whose onslaught 3 even what is strong melts away 4, steady things (waste away) like forests (which are burnt or bend down in the storm) 5. Conquering he holds himself back; he does not proceed 6. As with a conquering bow-man he proceeds 6.

Denn er, der gar sehr mit strahlender Kraft leuchtet, ist der Unholdüberwinder, wie eine Axt der Unholdüberwinder und der Baumfäller, bei dessen Anprall auch das Harte bricht, das Feste wie Bäume. Siegreich läßt er sich lenken, geht nicht durch; von dem Bogensieger gelenkt geht er nicht durch.

Denn er, der viel mit seiner flammenreichen Kraft bestrahlt, er ist es, welcher die Dämonen tilgt, Dämonen tilget wie ein Beil, Bei dessen Andrang auch das harte schnell zerfliesst, wie Wasserflut das feste auch; Den Sieg gewinnend hält er Stand, nicht weicht er je, vor starkem Schützen weicht er nicht.

Ведь это он, вспыхивая во многих местах
С искрящейся силой, пересекает зло,
Как лучший топор подсекает дерево,
(Тот,) от столкновения с которым даже крепкое –
То, что стойко, – выглядит как (падающие) деревья.
(Даже) побеждая, он дает собой управлять, не рвется вперед,
Не рвется вперед вместе с побеждающим (стрельбой) из лука.

• अग्निः
• परुच्छेपो दैवोदासिः
• अष्टिः
• मध्यमः

इस संसार में कौन प्रजा की पालना करने के लिये उत्तम होता है, इस विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - हे मनुष्यो ! (यस्य) जिसकी (समृतौ) अच्छे प्रकार प्राप्ति करानेवाली क्रिया के निमित्त (चित्) ही (वनेव) वनों के समान (वीळु) दृढ़ (स्थिरम्) निश्चल बल को (निःसहमानः) निरन्तर सहनशील वीरोंवाला (श्रुवत्) सुनता हुआ शत्रुओं को (यमते) नियम में लाता अर्थात् उनके सुने हुए उस बल को छिन्न-भिन्न कर उनको शत्रुता करने से रोकता वा जिसको शत्रुजन (नायते) नहीं प्राप्त होता वा (धन्वासह) जो अपने धनुष् से शत्रुओं को सहनेवाला शत्रु जनों को अच्छे प्रकार जीतता वा (यत्) जिसके विजय को शत्रु जन (नायते) नहीं प्राप्त होता वा जो (द्रुहन्तरः) द्रोह करनेवालों को तरता वह (परशुः) फरसा वा कुलाड़ा के (न) समान (पुरु) तीव्र बहुत प्रकार से ज्यों हो त्यों (विरुक्मता) जिससे अनेक प्रकार की प्रीतियाँ हों उस (ओजसा) बल के साथ (दीद्यानः) प्रकाशमान (द्रुहन्तरः) द्रुहन्तर (भवति) होता अर्थात् जिसके सहाय से अति द्रोह करनेवाले शत्रु को जीतता (सः, हि, चित्) वही कभी विजयी होते हैं ॥ ३ ॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। मनुष्यों को जानना चाहिये कि जो शत्रुओं से नहीं पराजित होता और अपने प्रशंसित बल से उनको जीत सकता है, वही प्रजा पालनेवालों में शिरोमणि होता है ॥ ३ ॥

अन्वय: हे मनुष्या यस्य समृतौ चिद्वनेव वीळु स्थिरं बलं यो निःसहमानः श्रुवत् शत्रून् यमते यं शत्रुर्नायते धन्वासहारीन् विजयते यत् यस्य विजयं शत्रुर्नायते यो द्रुहन्तरः परशुर्न पुरु विरुक्मतौजसा सह दीद्यानो द्रुहन्तरो भवति स हि चिद्विजयी जायते ॥ ३ ॥

कोऽत्र प्रजापालनायोत्तमो भवतीत्याह ।

पदार्थान्वयभाषाः - (सः) सभेशः (हि) किल (पुरु) बहु। अत्र संहितायामिति दीर्घः। (चित्) अपि (ओजसा) बलेन (विरुक्मता) विविधा रुचो भवन्ति यस्मात्तेन (दीद्यानः) प्रकाशमानः (भवति) (द्रुहन्तरः) यो दोग्धॄन् तरति (परशुः) कुठारः (न) इव (द्रुहन्तरः) द्रुहं तरति येन सः (वीळु) दृढम् (चित्) (यस्य) (समृतौ) सम्यक् ऋतिः प्राप्तिर्यया तस्याम् (श्रुवत्) यः शृणोति सः (वनेव) यथा वनानि तथा (यत्) (स्थिरम्) निश्चलम् (निःसहमानः) नितरां सहमाना वीरा यस्य सः (यमते) यच्छति। अत्र वाच्छन्दसीति छादेशो न। (न) निषेधे (अयते) प्राप्नोति (धन्वासहा) यो धनुषा शत्रून् सहते। अत्र छन्दसोऽन्त्यलोपः। (न) निषेधे (अयते) प्राप्नोति ॥ ३ ॥

भावार्थभाषाः - अत्रोपमालङ्कारः। मनुष्यैर्यः शत्रुभिर्नाभिभूयते प्रशस्तबलेन तान् विजेतुं शक्नोति स एव प्रजापालकेषु शिरोमणिर्भवतीति वेदितव्यम् ॥ ३ ॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जो शत्रूंकडून पराजित होत नाही व आपल्या प्रशंसनीय बलाने त्यांना जिंकतो तोच प्रजेचे पालन करण्यात श्रेष्ठ ठरतो हे माणसांनी जाणले पाहिजे. ॥ ३ ॥

• देवता - अग्निः
• ऋषिः - परुच्छेपो दैवोदासिः
• छन्दः - अत्यष्टिः

दॄळ्हा᳓+ चिद् अस्मा अ᳓नु दुर् य᳓था विदे᳓
ते᳓जिष्ठाभिर् अर᳓णिभिर् दाष्टि अ᳓वसे
अग्न᳓ये दाष्टि अ᳓वसे
प्र᳓ यः᳓ पुरू᳓णि गा᳓हते
त᳓क्षद् व᳓नेव शोचि᳓षा
स्थिरा᳓ चिद् अ᳓न्ना नि᳓ रिणाति ओ᳓जसा
नि᳓ स्थिरा᳓णि चिद् ओ᳓जसा

Strata
Archaic

Pāda-label
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).

Morph
ánu ← ánu (invariable)

asmai ← ayám (pronoun)
{case:DAT, gender:M, number:SG}

cit ← cit (invariable)

dr̥ḷhā́ ← √dr̥h- (root)
{case:NOM, gender:N, number:PL, non-finite:PPP}

duḥ ← √dā- 1 (root)
{number:PL, person:3, mood:INJ, tense:AOR, voice:ACT}

vidé ← √vid- 2 (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:MED}

yáthā ← yáthā (invariable)

aráṇibhiḥ ← aráṇi- ~ aráṇī- (nominal stem)
{case:INS, gender:F, number:PL}

ávase ← ávas- (nominal stem)
{case:DAT, gender:N, number:SG}

dāṣṭi ← √dāś- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:ACT}

téjiṣṭhābhiḥ ← téjiṣṭha- (nominal stem)
{case:INS, gender:F, number:PL}

agnáye ← agní- (nominal stem)
{case:DAT, gender:M, number:SG}

ávase ← ávas- (nominal stem)
{case:DAT, gender:N, number:SG}

dāṣṭi ← √dāś- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:ACT}

gā́hate ← √gāh- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:MED}

prá ← prá (invariable)

purū́ṇi ← purú- (nominal stem)
{case:NOM, gender:N, number:PL}

yáḥ ← yá- (pronoun)
{case:NOM, gender:M, number:SG}

iva ← iva (invariable)

śocíṣā ← śocís- (nominal stem)
{case:INS, gender:N, number:SG}

tákṣat ← √takṣ- (root)
{case:NOM, gender:N, number:SG, tense:PRS, voice:ACT}

vánā ← vána- (nominal stem)
{case:ACC, gender:N, number:PL}

ánnā ← ánna- (nominal stem)
{case:ACC, gender:N, number:PL}

cit ← cit (invariable)

ní ← ní (invariable)

ójasā ← ójas- (nominal stem)
{case:INS, gender:N, number:SG}

riṇāti ← √rī- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:ACT}

sthirā́ ← sthirá- (nominal stem)
{case:ACC, gender:N, number:PL}

cit ← cit (invariable)

ní ← ní (invariable)

ójasā ← ójas- (nominal stem)
{case:INS, gender:N, number:SG}

sthirā́ṇi ← sthirá- (nominal stem)
{case:NOM, gender:N, number:PL}

दृ॒ळ्हा । चि॒त् । अ॒स्मै॒ । अनु॑ । दुः॒ । यथा॑ । वि॒दे । तेजि॑ष्ठाभिः । अ॒रणि॑ऽभिः । दा॒ष्टि॒ । अव॑से । अ॒ग्नये॑ । दा॒ष्टि॒ । अव॑से ।
प्र । यः । पु॒रूणि॑ । गाह॑ते । तक्ष॑त् । वना॑ऽइव । शो॒चिषा॑ ।
स्थि॒रा । चि॒त् । अन्ना॑ । नि । रि॒णा॒ति॒ । ओज॑सा । नि । स्थि॒राणि॑ । चि॒त् । ओज॑सा ॥

• dṛﾱhā ← dṛḍha
• [noun], nominative, plural, neuter
• “hard; intense; firm; fixed; resolute; mesomorphic; grim; dṛḍha [word]; rainproof; sturdy; shut; firm; insoluble; strong; tough; tight.”

• cid ← cit
• [adverb]
• “even; indeed.”

• asmā ← asmai ← idam
• [noun], dative, singular, masculine
• “this; he,she,it (pers. pron.); here.”

• anu
• [adverb]
• “subsequently; behind; along; towards; because.”

• dur ← duḥ ← dā
• [verb], plural, Aorist inj. (proh.)
• “give; add; perform; put; administer; fill into; give; ignite; put on; offer; use; fuel; pour; grant; feed; teach; construct; insert; drip; wrap; pay; hand over; lend; inflict; concentrate; sacrifice; splint; poultice; create.”

• yathā
• [adverb]
• “equally; as; so that; like; how; yathā [word]; that; wherein.”

• vide ← vid
• [verb], singular, Present indikative
• “know; diagnose; perceive; know; accord; notice; deem; mind; learn; specify; watch; recognize; detect; call.”

• tejiṣṭhābhir ← tejiṣṭhābhiḥ ← tejiṣṭha
• [noun], instrumental, plural, feminine

• araṇibhir ← araṇibhiḥ ← araṇi
• [noun], instrumental, plural, feminine
• “Araṇi.”

• dāṣṭy ← dāṣṭi ← dāś
• [verb], singular, Present indikative
• “sacrifice; give.”

• avase ← avas
• [noun], dative, singular, neuter
• “aid; favor; protection.”

• ‘gnaye ← agnaye ← agni
• [noun], dative, singular, masculine
• “fire; Agni; sacrificial fire; digestion; cautery; Plumbago zeylanica; fire; vahni; agni [word]; agnikarman; gold; three; jāraṇa; pyre; fireplace; heating.”

• dāṣṭy ← dāṣṭi ← dāś
• [verb], singular, Present indikative
• “sacrifice; give.”

• avase ← avas
• [noun], dative, singular, neuter
• “aid; favor; protection.”

• pra
• [adverb]
• “towards; ahead.”

• yaḥ ← yad
• [noun], nominative, singular, masculine
• “who; which; yat [pronoun].”

• purūṇi ← puru
• [noun], accusative, plural, neuter
• “many; much(a); very.”

• gāhate ← gāh
• [verb], singular, Present indikative

• takṣad ← takṣat ← takṣ
• [verb noun], nominative, singular
• “produce; shape; fashion; chisel; invent.”

• vaneva ← vanā ← vana
• [noun], accusative, plural, neuter
• “forest; wood; tree; grove; vana [word]; forest; brush.”

• vaneva ← iva
• [adverb]
• “like; as it were; somehow; just so.”

• śociṣā ← śocis
• [noun], instrumental, singular, neuter
• “fire; flare; burn; radiance.”

• sthirā ← sthira
• [noun], accusative, plural, neuter
• “firm; hard; lasting; calm; stable; immovable; firm; strong; sthira [word]; vegetable; potent; steadfast; durable; firm; trustworthy; trustworthy; diligent.”

• cid ← cit
• [adverb]
• “even; indeed.”

• annā ← anna
• [noun], accusative, plural, neuter
• “food; foodstuff; grain; anna [word]; eating; boiled rice; meal.”

• ni
• [adverb]
• “back; down.”

• riṇāty ← riṇāti ← ri
• [verb], singular, Present indikative
• “free; liberate; run; let go of.”

• ojasā ← ojas
• [noun], instrumental, singular, neuter
• “strength; power; ojas; ojas [word]; potency; might.”

• ni
• [adverb]
• “back; down.”

• sthirāṇi ← sthira
• [noun], accusative, plural, neuter
• “firm; hard; lasting; calm; stable; immovable; firm; strong; sthira [word]; vegetable; potent; steadfast; durable; firm; trustworthy; trustworthy; diligent.”

• cid ← cit
• [adverb]
• “even; indeed.”

• ojasā ← ojas
• [noun], instrumental, singular, neuter
• “strength; power; ojas; ojas [word]; potency; might.”

अस्मै अग्नये दृळ्हा चित् दृळ्हान्येव सारवन्ति हवींषि अनुक्रमेण प्रतिमन्त्रं दुः ददति ॥ ददातेर्लुङि “ गातिस्था’ इति सिचो लुक् । आतः’ इति झेर्जुस् ॥ यजमाना ददति । दाने दृष्टान्तः ॥ यथा विदे विदुषे परमार्थदर्शिने उत्कृष्टानि धनानि वितरन्ति दानशीलाः । यद्वा । अयमग्निर्यथा विदे विन्दते स्वातिरिक्तं हविः देवेभ्यो दातुं लभते स्वीकरोति तथा दुः इति ॥ विन्दतेश्छान्दसः शपो लुक् ॥ ‘ लोपस्त आत्मनेपदेषु’ इति तलोपः ॥ किंच सोऽग्निः तेजिष्टाभिः अरणिभिः अत्यन्ततेजोयुक्तैर्मार्गैर्यज्ञादिरूपैः दाष्टि पूजितः सन् स्वर्गादिकं ददाति ॥ ’ दाशृ दाने ‘। शपो लुक् । किमर्थम् । अवसे तद्रक्षणाय । यद्वा । तेजिष्ठाभिः अतिशयेन तेजोवद्भिः अरणिभिर्गमनैः इतरदेवानुद्दिश्य यजमानेन दत्तं हविः अवसे तेषां स्वीकाराय दाष्टि। अयमग्निर्ददाति नयति । किंच अग्नये इतरदेवताप्रदानसमयेऽपि यजमानः अग्नये अग्निप्रीतये दाष्टि प्रथमं ददाति । किमर्थम् । अवसे रक्षणार्थम् । यदि अयमतृप्तः स्यात् इतरेभ्यो दत्तमपि स्वयं स्वीकुर्यात् तस्मादग्नये प्रयाजादिरूपेण ददातीत्यर्थः । किंच यः अग्निः पुरूणि बहूनि सामर्थ्यात् यजमानधनादीनि प्र गाहते प्रविशति प्रविश्य च वाश्यादिरूपया ज्वालया तक्षत् तनूकरोति नाशयतीत्यर्थः । तत्र दृष्टान्तः। वनेव । वृक्षादिसमूहानि वनानि यथा प्रविश्य तक्षति दहति तथेत्यर्थः । किंच अयमग्निः स्थिरा स्थिराणि कठिनानि अन्ना अन्नानि व्रीह्यादीनि ओजसा तेजोरूपया ज्वालया नि नितरां रिणाति गच्छति पचतीत्यर्थः ॥ ‘ री गतिरेषणयोः’ । क्रैयादिकः । ‘प्वादीनां ह्रस्वः’ इति हस्वः । तथा ओजसा स्वकीयेन तेजसा स्थिराणि अपरिहरणीयानि पापानि अमित्राणि वा नि रिणाति निःशेषेण गच्छति नाशयतीत्यर्थः ॥

English translation:

“They have presented substantial donations to him, as (they give riches) to a sage, and by resplendent means he grants us (grace) for our preservation; (the worshipper) presents (gifts) to Agni for preservation; he who pervades the (many offerings made to him) consumes them (as rapidly) as (he consumes) forests; he matures the standing corn by his potency; he destroys whatever (things) are stationary by his potency.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

He destroys whatever: sthirāṇi ni riṇātiajasā: sthirāṇi = pāpāni, sins (amitrāṇi, enemies)

Even the firm things give way to him, as is known. (The pious one) does service with the piercingly hot kindling sticks, for help—he does
service to Agni for help.
He who plunges toward the many, he carves them with his flame
like trees.
Even solid foods he liquefies with his strength—even the solid with his strength.

I generate the subject “(the pious man),” i.e., dāśvā́n, from its verb dāṣṭi.

To him, as one who knows, even things solid yield: unrough fire-sticks heated hot he gives his gifts to aid. Men offer Agni gifts for aid.
He deeply piercing many a thing hews it like wood with fervent glow.
Even hard and solid food he crunches with his might, yea, hard and solid food with might.

Even what is firm gives way before him: thus it is known. With hottest kindling-sticks 1 one worships him 2 for winning his favour, one worships Agni for winning his favour. He who dives into many forests as if carving the wood with his flame, destroys even firm food 3 with his strength—he destroys even what is firm with his strength.

Selbst das Feste gibt ihm, wie man weiß, nach. Mit den am schnellsten feuerfangenden Reibhölzern wartet er auf, um seine Gunst zu gewinnen, wartet er dem Agni auf, um seine Gunst zu gewinnen. Der in viele Hölzer eindringt, sie wie die Bäume mit seiner Flamme behauend; er zerreißt selbst die festen Speisen mit Kraft, selbst das Feste mit Kraft.

Das feste selbst, es gibt ihm nach, so wie er ist; mit heissentflammten Hölzern dient man ihm um Gunst, dem Agni huldigt man um Gunst; In vieles dringt er und behaut die Bäume gleichsam mit der Glut. Die festen Speisen selbst zermalmet er mit Kraft, das feste selbst mit seiner Kraft.

Даже твердые (предметы) поддались ему, как известно.
Самыми острыми кусками дерева для трения (жрец) служит ради (его) помощи,
Служит Агни ради (его) помощи.
Кто вонзается во многие (деревья),
Обтачивая деревья пламенем, как (топором),
(Тот) с силой разгрызает даже твердую пищу,
С силой разгрызает даже твердую.

• अग्निः
• परुच्छेपो दैवोदासिः
• भुरिगष्टिः
• मध्यमः

फिर न्यायाधीशों को कैसे वर्त्तना चाहिये, इस विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - हे मनुष्यो ! (यथा) जैसे विद्वान् (तेजिष्ठाभिः) अत्यन्त तेजवाली (अरणिभिः) अरणियों से (अस्मै) इस (विदे) शास्त्रवेत्ता (अवसे) रक्षा करनेवाले (अग्नये) अग्नि के समान वर्त्तमान सभाध्यक्ष के लिये (दाष्टि) ओविली को घिसने से काटता वा विद्वान् जन (दृढा) (स्थिरा) निश्चल (चित्) भी विज्ञानों के (अनु, दुः) अनुक्रम से देवें, वैसे (यः) जो (अवसे) रक्षा आदि करने के लिये (दाष्टि) काटता अर्थात् उक्त क्रिया को करता वा (तक्षत्) अपने तेज से जल आदि को छिन्न-भिन्न करता हुआ सूर्यमण्डल (वनेव) किरणों को जैसे वैसे (शोचिषा) न्याय और सेना के प्रकाश से (पुरूणि) बहुत शत्रु दलों को (प्र, गाहते) अच्छे प्रकार विलोडता वा (ओजसा) पराक्रम से (स्थिराणि) स्थिर कर्मों को (नि) निरन्तर प्राप्त होता (चित्) और (ओजसा) कोमल काम से (अन्ना) खाने योग्य अन्नों को (चित्) भी (नि, रिणाति) निरन्तर प्राप्त होता है, वह सुख को प्राप्त होता है ॥ ४ ॥

भावार्थभाषाः - इस मन्त्र में दो उपमालङ्कार हैं। जैसे विद्वान् जन विद्या के प्रचार से मनुष्यों के आत्माओं को प्रकाशित कर सबको पुरुषार्थी बनाते हैं, वैसे न्यायाधीश विद्वान् प्रजाजनों को उद्यमी करते हैं ॥ ४ ॥

अन्वय: हे मनुष्या यथा विद्वाँस्तेजिष्ठाभिररणिभिरस्मै विदेऽवसेऽग्नये दाष्टि विद्वांसो वा दृढा स्थिरा निश्चलानि चिद्विज्ञानान्यनुदुस्तथा योऽवसे दाष्टि तक्षत्सन् सूर्यो वनेव शोचिषा पुरूणि शत्रुदलानि प्रगाहते। ओजसा स्थिराणि कर्माणि निरिणाति चिदोजसाऽन्ना चिन् निरिणाति स सुखमवाप्नोति ॥ ४ ॥

पुनर्न्यायाधीशैः कथं वर्त्तितव्यमित्याह ।

पदार्थान्वयभाषाः - (दृढा) दृढानि (चित्) (अस्मै) सभाध्यक्षाय (अनु) (दु) दद्युः। अत्र लुङ्यडभावः। (यथा) येन प्रकारेण (विदे) विदुषे (तेजिष्ठाभिः) अतिशयेन तेजस्विनीभिः (अरणिभिः) (दाष्टि) दशति (अवसे) रक्षकाय (अग्नये) अग्नयइव वर्त्तमानाय (दाष्टि) दशति (अवसे) रक्षणाद्याय (प्र) (यः) (पुरूणि) बहूनि (गाहते) विलोडते (तक्षत्) जलादीनि तनूकुर्वन् (वनेव) रश्मय इव। वनमिति रश्मिना०। निघं० १। ५। (शोचिषा) न्यायसेनाप्रकाशेन (स्थिरा) स्थिराणि (चित्) अपि (अन्ना) अत्तुमर्हाण्यन्नानि (नि) (रिणाति) प्राप्नोति (ओजसा) पराक्रमेण (नि) (स्थिराणि) (चित्) अपि (ओजसा) कोमलेन कर्मणा ॥ ४ ॥

भावार्थभाषाः - अत्रोपमालङ्कारः। यथा विपश्चितो विद्याप्रचारेण मनुष्याणामात्मनः प्रकाश्य सर्वान् पुरुषार्थे नयन्ति तथा विद्वांसो न्यायाधीशाः प्रजा उद्यमयन्ति ॥ ४ ॥

भावार्थभाषाः - या मंत्रात दोन उपमालंकार आहेत. जसे विद्वान लोक विद्येच्या प्रचाराने माणसांच्या आत्म्यात प्रकाश पाडतात व सर्वांना पुरुषार्थी बनवितात तसे न्यायाधीश विद्वान प्रजेला उद्योगी बनवितात. ॥ ४ ॥

• देवता - अग्निः
• ऋषिः - परुच्छेपो दैवोदासिः
• छन्दः - अत्यष्टिः

त᳓म् अस्य पृक्ष᳓म् उ᳓परासु धीमहि
न᳓क्तं यः᳓ सुद᳓र्शतरो दि᳓वातराद्
अ᳓प्रायुषे दि᳓वातरात्
आ᳓द् अस्या᳓युर् ग्र᳓भणवद्
वीळु᳓ श᳓र्म न᳓ सून᳓वे
भक्त᳓म् अ᳓भक्तम् अ᳓वो व्य᳓न्तो अज᳓रा
अग्न᳓यो व्य᳓न्तो अज᳓राः

Strata
Archaic

Pāda-label
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).

Morph
asya ← ayám (pronoun)
{case:GEN, gender:M, number:SG}

dhīmahi ← √dhā- 1 (root)
{number:PL, person:1, mood:OPT, tense:AOR, voice:MED}

pr̥kṣám ← pr̥kṣá- (nominal stem)
{case:ACC, gender:M, number:SG}

tám ← sá- ~ tá- (pronoun)
{case:ACC, gender:M, number:SG}

úparāsu ← úpara- (nominal stem)
{case:LOC, gender:F, number:PL}

dívātarāt ← dívātara- (nominal stem)
{case:ABL, gender:M, number:SG}

náktam ← nákt- (nominal stem)
{case:ACC, gender:F, number:SG}

sudárśataraḥ ← sudárśatara- (nominal stem)
{case:NOM, gender:M, number:SG}

yáḥ ← yá- (pronoun)
{case:NOM, gender:M, number:SG}

áprāyuṣe ← áprāyuṣ- (nominal stem)
{case:DAT, gender:M, number:SG}

dívātarāt ← dívātara- (nominal stem)
{case:ABL, gender:M, number:SG}

asya ← ayám (pronoun)
{case:GEN, gender:M, number:SG}

ā́t ← ā́t (invariable)

ā́yuḥ ← ā́yus- (nominal stem)
{case:NOM, gender:N, number:SG}

grábhaṇavat ← grábhaṇavant- (nominal stem)
{case:NOM, gender:N, number:SG}

ná ← ná (invariable)

śárma ← śárman- (nominal stem)
{case:NOM, gender:N, number:SG}

sūnáve ← sūnú- (nominal stem)
{case:DAT, gender:M, number:SG}

vīḷú ← vīḷú- (nominal stem)
{case:ACC, gender:N, number:SG}

ábhaktam ← ábhakta- (nominal stem)
{case:NOM, gender:N, number:SG}

ajárāḥ ← ajára- (nominal stem)
{case:NOM, gender:M, number:PL}

ávaḥ ← ávas- (nominal stem)
{case:NOM, gender:N, number:SG}

bhaktám ← √bhaj- (root)
{case:NOM, gender:N, number:SG, non-finite:PPP}

vyántaḥ ← √vī- 1 (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:ACT}

agnáyaḥ ← agní- (nominal stem)
{case:NOM, gender:M, number:PL}

ajárāḥ ← ajára- (nominal stem)
{case:NOM, gender:M, number:PL}

vyántaḥ ← √vī- 1 (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:ACT}

तम् । अ॒स्य॒ । पृ॒क्षम् । उप॑रासु । धी॒म॒हि॒ । नक्त॑म् । यः । सु॒दर्श॑ऽतरः । दिवा॑ऽतरात् । अप्र॑ऽआयुषे । दिवा॑ऽतरात् ।
आत् । अ॒स्य॒ । आयुः॑ । ग्रभ॑णऽवत् । वी॒ळु । शर्म॑ । न । सू॒नवे॑ ।
भ॒क्तम् । अभ॑क्तम् । अवः॑ । व्यन्तः॑ । अ॒जराः॑ । अ॒ग्नयः॑ । व्यन्तः॑ । अ॒जराः॑ ॥

• tam ← tad
• [noun], accusative, singular, masculine
• “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”

• asya ← idam
• [noun], genitive, singular, masculine
• “this; he,she,it (pers. pron.); here.”

• pṛkṣam ← pṛkṣa
• [noun], accusative, singular, masculine

• uparāsu ← upara
• [noun], locative, plural, feminine
• “later(a); future(a); nether.”

• dhīmahi ← dhā
• [verb], plural, Aorist inj. (proh.)
• “put; give; cause; get; hold; make; provide; lend; wear; install; have; enter (a state); supply; hold; take; show.”

• naktaṃ ← naktam ← nakta
• [noun], accusative, singular, neuter
• “night; night.”

• yaḥ ← yad
• [noun], nominative, singular, masculine
• “who; which; yat [pronoun].”

• sudarśataro ← sudarśataraḥ ← sudarśatara
• [noun], nominative, singular, masculine

• divātarād ← divātarāt ← divātara
• [noun], ablative, singular, masculine

• aprāyuṣe ← a
• [adverb]
• “not; akāra; a [taddhita]; a [word]; a; a.”

• aprāyuṣe ← prāyuṣe ← prāyus
• [noun], dative, singular, neuter

• divātarāt ← divātara
• [noun], ablative, singular, masculine

• ād ← āt
• [adverb]
• “then.”

• asyāyur ← asya ← idam
• [noun], genitive, singular, masculine
• “this; he,she,it (pers. pron.); here.”

• asyāyur ← āyuḥ ← āyus
• [noun], nominative, singular, neuter
• “life; longevity; āyus; life; āyus [word]; Āyus.”

• grabhaṇavad ← grabhaṇavat
• [noun], nominative, singular, neuter

• vīﾱu ← vīḍu
• [noun], nominative, singular, neuter
• “hard; firm.”

• śarma ← śarman
• [noun], nominative, singular, neuter
• “protection; protective covering; refuge; joy.”

• na
• [adverb]
• “not; like; no; na [word].”

• sūnave ← sūnu
• [noun], dative, singular, masculine
• “son; offspring.”

• bhaktam ← bhaj
• [verb noun], accusative, singular
• “eat; enjoy; enter (a state); worship; love; flee; possess; fall to one’s share; partake; share; get; approach; love; use.”

• abhaktam ← a
• [adverb]
• “not; akāra; a [taddhita]; a [word]; a; a.”

• abhaktam ← bhaktam ← bhaj
• [verb noun], accusative, singular
• “eat; enjoy; enter (a state); worship; love; flee; possess; fall to one’s share; partake; share; get; approach; love; use.”

• avo ← avaḥ ← avas
• [noun], accusative, singular, neuter
• “aid; favor; protection.”

• vyanto ← vyantaḥ ← vī
• [verb noun], nominative, plural
• “approach; ask; desire; go; drive.”

• ajarā ← ajarāḥ ← ajara
• [noun], nominative, plural, masculine
• “undecaying; ageless.”

• agnayo ← agnayaḥ ← agni
• [noun], nominative, plural, masculine
• “fire; Agni; sacrificial fire; digestion; cautery; Plumbago zeylanica; fire; vahni; agni [word]; agnikarman; gold; three; jāraṇa; pyre; fireplace; heating.”

• vyanto ← vyantaḥ ← vī
• [verb noun], nominative, plural
• “approach; ask; desire; go; drive.”

• ajarāḥ ← ajara
• [noun], nominative, plural, masculine
• “undecaying; ageless.”

अस्य अस्मै पृक्षं हविर्लक्षणमन्नम् उपरासु उपरमन्ते अस्मिन् हवींषीत्युपराः वेदिसमीपभूमयः । तासु धीमहि धारयामः । अस्येत्युक्तं कस्येत्याह । यः अग्निः नक्तं रात्रौ दिवातरात् अह्रोऽपि सुदर्शतरः अत्यर्थं सर्वैर्दर्शनीयो भवति । यतोऽयं रात्रौ सर्वेषु भावेषु तमसावृतत्वात् अदृश्यमानेष्वपि स्वयमत्यर्थं प्रकाशते अतोऽस्मै धीमहि । पुनः कीदृशाय । दिवातरात् अह्नः सकाशादेव अप्रायुषे । प्रगतमायुर्यस्यासौ प्रायुः । न प्रायुरप्रायुः । तस्मै । ’ असौ योऽस्तमेति स सर्वेषां भूतानां प्राणानादायस्तमेति’ (तै. आ. १. १४) इति श्रुतेः रात्रौ सर्वे भावा निद्रया आवृतत्वात् प्रायुष इव भवन्ति । अयमग्निस्तु सर्वप्राणिप्राणापहर्तुः सूर्यस्य रात्रौ स्वस्मिन्नेव प्रवेशात् प्रकृष्टायुर्भवति । अतोऽपि धीमहि । किंच आत् अत एव कारणात् यतोऽयं सुदर्शतरो यतश्चायमप्रायुः अतः कारणात् अस्य अस्मै तदर्थम् आयुः हविर्लक्षणमन्नम् ग्रभणवत् ग्रहणयुक्तम् अभूत् । ग्रहणे दृष्टान्तः । सूनवे पुत्राय पित्रोः वीळु शर्म दृढं सुखसाधनं गृहं यथा ग्रहणवद्भवति तथेत्यर्थः । शर्मेति गृहनाम ‘ शर्म वर्म’ (नि. ३. ४. २१ ) इति तन्नामसु पाठात् । इदानीमाहवनीयादिरूपेण अग्नेर्बहुत्वमपेक्ष्याह । एते अग्नयः भक्तं सेवमानम् अभक्तम् असेवमानं च व्यन्तः एते प्राणिनः अनुग्राह्याः इति बुध्यमानाः अवः रक्षन्ति । यद्यपि विशेषेण प्राणिनो दाहपाकादिद्वारा रक्षन्ति तथाप्यस्ति यजमानेष्वतिशय इत्याह । व्यन्तः तैः प्रत्तं हविरश्नन्तः अजराः भवन्ति । स्वयं हविषा अजराः सन्तो यजमानानप्यजरान् कुर्वन्तीत्यर्थः ॥ ॥ १२ ॥

English translation:

“We plural ce near the altar the (sacrificial) food of him who is more conspicuous by night than by day; (we offer it) to him who is scarcely alive by day; hence his (sacrificial) food finds prompt acceptance, like dwelling (given by a father) to a son; these undecaying fires, (although) discriminating between the devout and the undevout, grant (both) protection, and accepting (the offerings of the pious), they are exempt from decay.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Aprāyuṣe divātarāt (Taittirīya Āraṇyaka 1.14), to him who has not prominent or vigorous life through the day, being dimmed or enfeebled by the superior effulgence of the sun

This fortifying power of his might we acquire in future (days), of him who by night is more beautiful to see than by day—(more beautiful to see) than the one who traverses by day [=sun], for (the man) whose lifespan is not (yet) extended,294 I.127
because his [=Agni’s] lifespan provides a handhold, staunch like shelter for a son.
His help, apportioned (to us?) or not, the unaging ones are pursuing— the unaging fires are pursuing.

After the respite of vs. 4, this verse returns to puns and word plays in full force. The syntax of this verse is complicated enough without unintended ambiguity in the English. In the pub. tr. “This fortifying power of his might we acquire …” ‘might’ is a modal verb (“might we acquire”), not an abstract noun (*“his might”).

In my opinion the hapax dívātarāt in bc is a śleṣa somewhat like druhaṃtaráḥ in 3bc, again utilizing the echo pāda (c) to instantiate a 2nd value for a word found in both pādas. Most take the word as a nonce substantivization of the adverb dívā by the addition of the comparative suffix found also in the preceding sudárśataraḥ ‘more beautiful’ (see AiG II.2.608; Renou n. ad loc.). I agree that this is one reading, but I also think that -tara- can be a thematic nominal to √tṝ ‘cross over’ (cf. tára- etc.), and that the whole compound can mean ‘traversing [the sky] by day’ as a descriptor of the sun. For a similarly formed rhyme word, also referring to the sun, cf. divākará- ‘day-maker’ (AV+).

The hapax áprāyuṣe in c also poses difficulties. On the one hand, it is very similar to áprāyu- (3x) ‘unremitting, not faltering’, which most deriv from prá √yu; Oldenberg and Renou opt for this analysis (Renou “à (l’homme qui veille) infatigable”). However, I am persuaded by Geldner’s pointing out (n. 5) the unity of theme provided by áprāyuṣe (c) … ā́yuḥ (d) … ajárāḥ (fg), if áprāyuṣe contains the ‘lifetime’ word. However, I do not think either Geldner’s “ohne zu altern” or Witzel Gotō’s “zum Nichtverschwinden der Lebenskraft” is the correct analysis. Rather I think the word evokes the common idiom ā́yuḥ pra √tṝ ‘lengthen lifetime’ and refers to a man whose lifetime has not yet been lengthened. Note that the √tṝ part of the idiom can be pulled out of dívātara- (a 3rd sense for this compound). Agni is called viśvā́yu- ‘providing/affording all lifetimes’ in the next hymn (I.128.8) and is also regularly asked to lengthen (prá √tṝ ) our lifespan (e.g., I.94.16, VIII.44.30). I now also believe that áprāyu- also contains the ‘lifetime’ word (the less well-attested ā́yu- beside ā́yus-); see comm. ad V.80.3.

In the next pāda Agni’s own lifespan (that is, his immortality, more explicit in fg) is a model for our own: it provides a handhold (grábhaṇavat) or, as we would say, “a leg up” for the man hoping to have his lifespan extended.

I don’t quite understand bhaktám ábhaktaṃ vā. It is probably an implicitly temporal expression: the help that has already been apportioned and the rest that has not yet been apportioned (but will be, we hope).

Here near we place the sacrificial food for him who shines forth fairer in the night than in the day, with life then stronger than by day.
His life gives sure and firm defence as that one giveth to a son.
The during fires enjoy things given and things not given, the during fires enjoy as food.

Let us place that power 1 of his in our neighbourhood 2—(that power) which is more visible by night than by day 3—(more visible) than by day to the unremitting 4 (worshipper). Therefore his life is a firm hold 5, like (a father’s) safe refuge to a son: (the fires) that never grow old, tending to blessings enjoyed or not enjoyed (before) 6—the fires that never grow old, tending (to such blessings).

Diese seine Kraft wollen wir in Zukunft besitzen, der des Nachts schöner zu sehen ist als am Tag, ohne zu altern als am Tag und seine Lebenskraft, die wie der Halt gebende starke Schirm des Vaters für den Sohn ist. Nach geschenkter und ungeschenkter Gunst verlangend sind die alterlosen Flammen, verlangend die alterlosen Agni´s.

In seine Nähe bringen wir dies Labeross, ihm, der bei Nacht noch heller als bei Tage strahlt, nicht rastend, als bei Tage strahlt, Sein Leben bietet starken Halt, fest wie dem Sohn des Vaters Schutz; Geschenktes, ungeschenktes speisend altern nicht die Flammen, nimmer altern sie.

Мы хотим в ближайшем будущем овладеть этой силой его –
(Бога,) который ночью (еще красивее) выглядит, чем днем,
Для ревностного – (еще красивее,) чем днем.
А срок его жизни дает твердую опору,
Как крепкий щит, (данный отцом) сыну.
К предложенной (и) непредложенной поддержке стремятся нестареющие огни,
Огни стремятся нестареющие.

• अग्निः
• परुच्छेपो दैवोदासिः
• अत्यष्टिः
• गान्धारः

फिर न्यायाधीशों को क्या अनुष्ठान वा आचरण करने चाहिये, इस विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - हे मनुष्यो ! (यः) जो (सुदर्शतरः) अतीव सुन्दर देखने योग्य पूरी कलाओं से युक्त चन्द्रमा के समान राजा (अस्य) इस संसार का (दिवातरात्) अत्यन्त प्रकाशवान् सूर्य से (अप्रायुषे) जो व्यवहार नहीं प्राप्त होता उसके लिये (नक्तम्) रात्रि में सब पदार्थों को दिखलाता सा है (तम्) उस (पृक्षम्) उत्तम कामों का सम्बन्ध करनेवाले को (दिवातरात्) अतीव प्रकाशवान् सूर्य के तुल्य उससे (उपरासु) दिशाओं में हम लोग (धीमहि) धारण करें अर्थात् सुने (आत्) इसके अनन्तर (अस्य) इस मनुष्य का (ग्रभणवत्) जिसमें प्रशंसित सब व्यवहारों का ग्रहण उस (वीळु) दृढ़ (भक्तम्) सेवन किये वा (अभक्तम्) न सेवन किये हुए (अवः) रक्षा आदि युक्त कर्म और (आयुः) जीवन को (सूनवे) पुत्र के लिये (न) जैसे वैसे (शर्म) घर को (व्यन्तः) विविध प्रकार से प्राप्त होते हुए (अजराः) पूरी अवस्थावाले वा (अग्नयः) बिजुली रूप अग्नि के समान (व्यन्तः) सब पदार्थों की कामना करते हुए (अजराः) अवस्था होने से रहित हम लोग धारण करें ॥ ५ ॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कर है। जैसे चन्द्रमा तारागण और ओषधियों को पुष्ट करता है, वैसे सज्जनों को प्रजाजनों का पालन-पोषण करना चाहिये। जैसे सन्तानों को पिता-माता तृप्त करते हैं, वैसे सब प्राणियों को हम लोग तृप्त करें ॥ ५ ॥

अन्वय: हे मनुष्या यः सुदर्शतरोऽस्य दिवातरादप्रायुषे नक्तं सर्वान् दर्शयतीव तं पृक्षं दिवातरादुपरासु वयं धीमहि। आदस्य ग्रभणवद्वीळु भक्तमभक्तमव आयुः सूनवे न शर्म व्यन्तोऽजरा अग्नय इव व्यन्तोऽजरा वयं धीमहि ॥ ५ ॥

पुनर्न्यायाधीशैः किमनुष्ठेयमित्याह ।

पदार्थान्वयभाषाः - (तम्) (अस्य) संसारस्य (पृक्षम्) सम्पृक्तारम् (उपरासु) दिक्षु। उपरा इति दिङ्ना०। निघं० १। ६। (धीमहि) दधीमहि (नक्तम्) रात्रौ (यः) (सुदर्शतरः) सुष्ठु द्रष्टुं योग्यः सुदर्शोऽतिशयेन सुदर्शः पूर्णकलश्चन्द्रइव (दिवातरात्) अतिशयेन दिवा दिवातरस्तस्मात् सूर्यात् (अप्रायुषे) यः प्रैति स प्रायुट् न प्रायुडप्रायुट् तस्मै (दिवातरात्) अतिशयेन दिवातरः सूर्यइव तस्मात् (आत्) (अस्य) जनस्य (आयुः) जीवनम् (ग्रभणवत्) प्रशस्तं ग्रभणं ग्रहणं विद्यते यस्मिंस्तत् (वीळु) दृढम् (शर्म) गृहम् (न) इव (सूनवे) पुत्राय (भक्तम्) सेवितम् (अभक्तम्) असेवितम् (अवः) रक्षणादियुक्तम् (व्यन्तः) व्याप्नुवन्तः (अजराः) वयोहानिरहिताः (अग्नयः) विद्युत इव (व्यन्तः) कामयमानाः (अजराः) वयोहानिविरहाः ॥ ५ ॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। यथा चन्द्रो नक्षत्राण्योषधीश्च पोषयति तथा सज्जनैः प्रजाः पोषणीयाः। यथा सन्तानान् पितरौ प्रीणीतस्तथा सर्वान् प्राणिनो वयं प्रीणीयाम ॥ ५ ॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जसा चंद्र नक्षत्र व औषधी (वृक्ष) यांना पुष्ट करतो तसे सज्जनांनी प्रजेचे पालनपोषण केले पाहिजे. जसे माता-पिता संतानांना संतुष्ट करतात तसे सर्व प्राण्यांना आम्ही संतुष्ट करावे. ॥ ५ ॥

• देवता - अग्निः
• ऋषिः - परुच्छेपो दैवोदासिः
• छन्दः - अतिधृतिः

स᳓ हि᳓ श᳓र्धो न᳓ मा᳓रुतं तुविष्व᳓णिर्
अ᳓प्नस्वतीषु उर्व᳓रासु इष्ट᳓निर्
आ᳓ अ᳓र्तनासु इष्ट᳓निः
आ᳓दद् धव्या᳓नि आददि᳓र्
यज्ञ᳓स्य केतु᳓र् अर्ह᳓णा
अ᳓ध स्म अस्य ह᳓र्षतो हृ᳓षीवतो
वि᳓श्वे जुषन्त प᳓न्थां᳐
न᳓रः शुभे᳓ न᳓ प᳓न्था᳐म्

Strata
Archaic

Pāda-label
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).

Morph
hí ← hí (invariable)

mā́rutam ← mā́ruta- (nominal stem)
{case:NOM, gender:N, number:SG}

ná ← ná (invariable)

sá ← sá- ~ tá- (pronoun)
{case:NOM, gender:M, number:SG}

śárdhaḥ ← śárdhas- (nominal stem)
{case:NOM, gender:N, number:SG}

tuviṣváṇiḥ ← tuviṣváṇi- (nominal stem)
{case:NOM, gender:M, number:SG}

ápnasvatīṣu ← ápnasvant- (nominal stem)
{case:LOC, gender:F, number:PL}

iṣṭániḥ ← iṣṭáni- (nominal stem)
{case:NOM, gender:M, number:SG}

urvárāsu ← urvárā- (nominal stem)
{case:LOC, gender:F, number:PL}

ā́rtanāsu ← ā́rtanā- (nominal stem)
{case:LOC, gender:F, number:PL}

iṣṭániḥ ← iṣṭáni- (nominal stem)
{case:NOM, gender:M, number:SG}

ā́ ← ā́ (invariable)

ādadíḥ ← ādadí- (nominal stem)
{case:NOM, gender:M, number:SG}

adat ← √dā- 1 (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:ACT}

havyā́ni ← havyá- (nominal stem)
{case:NOM, gender:N, number:PL}

arháṇā ← arháṇā- (nominal stem)
{case:INS, gender:F, number:SG}

ketúḥ ← ketú- (nominal stem)
{case:NOM, gender:M, number:SG}

yajñásya ← yajñá- (nominal stem)
{case:GEN, gender:M, number:SG}

ádha ← ádha (invariable)

asya ← ayám (pronoun)
{case:GEN, gender:M, number:SG}

hárṣataḥ ← √hr̥ṣ- (root)
{case:GEN, gender:M, number:SG, tense:PRS, voice:ACT}

hŕ̥ṣīvataḥ ← hŕ̥ṣīvant- (nominal stem)
{case:GEN, gender:M, number:SG}

sma ← sma (invariable)

juṣanta ← √juṣ- (root)
{number:PL, person:3, mood:INJ, tense:AOR, voice:MED}

pánthām ← pánthā- ~ path- (nominal stem)
{case:ACC, gender:M, number:SG}

víśve ← víśva- (nominal stem)

ná ← ná (invariable)

náraḥ ← nár- (nominal stem)
{case:NOM, gender:M, number:SG}

pánthām ← pánthā- ~ path- (nominal stem)
{case:ACC, gender:M, number:SG}

śubhé ← śúbh- (nominal stem)
{case:DAT, gender:F, number:SG}

सः । हि । शर्धः॑ । न । मारु॑तम् । तु॒वि॒ऽस्वनिः॑ । अप्न॑स्वतीषु । उ॒र्वरा॑सु । इ॒ष्टनिः॑ । आर्त॑नासु । इ॒ष्टनिः॑ ।
आद॑त् । ह॒व्यानि॑ । आ॒ऽद॒दिः । य॒ज्ञस्य॑ । के॒तुः । अ॒र्हणा॑ ।
अध॑ । स्म॒ । अ॒स्य॒ । हर्ष॑तः । हृषी॑वतः । विश्वे॑ । जु॒ष॒न्त॒ । पन्था॑म् । नरः॑ । शु॒भे । न । पन्था॑म् ॥

• sa ← tad
• [noun], nominative, singular, masculine
• “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”

• hi
• [adverb]
• “because; indeed; for; therefore; hi [word].”

• śardho ← śardhaḥ ← śardhas
• [noun], nominative, singular, neuter
• “troop.”

• na
• [adverb]
• “not; like; no; na [word].”

• mārutaṃ ← mārutam ← māruta
• [noun], nominative, singular, neuter
• “Marut(a).”

• tuviṣvaṇir ← tuviṣvaṇiḥ ← tuviṣvaṇi
• [noun], nominative, singular, masculine

• apnasvatīṣūrvarāsv ← apnasvatīṣu ← apnasvat
• [noun], locative, plural, feminine
• “profitable; profitable.”

• apnasvatīṣūrvarāsv ← urvarāsu ← urvarā
• [noun], locative, plural, feminine
• “field; Urvarā.”

• iṣṭanir ← iṣṭaniḥ ← iṣṭani
• [noun], nominative, singular, masculine

• ārtanāsv ← ārtanāsu ← ārtanā
• [noun], locative, plural, feminine

• iṣṭaniḥ ← iṣṭani
• [noun], nominative, singular, masculine

• ādaddhavyāny ← ādat ← ādā ← √dā
• [verb], singular, Thematic aorist (Ind.)
• “take; take away; take out; pick; extract; drink; grasp; put; collect; accept; get; choose; remove; steal; bring; press out; impound; keep; eat; use; distill.”

• ādaddhavyāny ← havyāni ← havya
• [noun], accusative, plural, neuter
• “Havya; offering; havya [word].”

• ādadir ← ādadiḥ ← ādadi
• [noun], nominative, singular, masculine

• yajñasya ← yajña
• [noun], genitive, singular, masculine
• “yajña; religious ceremony; Vishnu; yajña [word]; Yajña; Shiva.”

• ketur ← ketuḥ ← ketu
• [noun], nominative, singular, masculine
• “banner; ketu; sunbeam; enemy; sign; Premna spinosa Roxb.; comet; signal; signal; luminosity.”

• arhaṇā
• [noun], instrumental, singular, feminine

• adha
• [adverb]
• “then; and; therefore; now.”

• smāsya ← sma
• [adverb]

• smāsya ← asya ← idam
• [noun], genitive, singular, masculine
• “this; he,she,it (pers. pron.); here.”

• harṣato ← harṣataḥ ← hṛṣ
• [verb noun], genitive, singular
• “rejoice; bristle; thrill.”

• hṛṣīvato ← hṛṣīvataḥ ← hṛṣīvat
• [noun], genitive, singular, masculine

• viśve ← viśva
• [noun], nominative, plural, masculine
• “all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

• juṣanta ← juṣ
• [verb], plural, Present injunctive
• “enjoy; endow; possess; frequent; accompany; induce; consume; approve; affect; attend; befit; blend; contract.”

• panthāṃ ← panthām ← pathin
• [noun], accusative, singular, masculine
• “way; road; path [word]; journey; method.”

• naraḥ ← nṛ
• [noun], nominative, plural, masculine
• “man; man; nṛ [word]; crew; masculine.”

• śubhe ← śubh
• [verb noun]
• “look; shine; beautify.”

• na
• [adverb]
• “not; like; no; na [word].”

• panthām ← pathin
• [noun], accusative, singular, masculine
• “way; road; path [word]; journey; method.”

स हि स एव स्तुत्यतया प्रसिद्ध एवाग्निः तुविष्वणिः । तुवि इति बहुनाम ‘ उरु तुवि । ( नि. ३. १. २ ) इति तन्नामसु पाठात् । बहुस्वनिः प्रभूतध्वनियुक्तो वर्तते । अत्यन्तज्वलितेऽग्नौ वायुसंपर्कात् भुगिभुगिति ध्वनिरुत्पद्यते ज्वलतीत्यर्थः । ध्वनने दृष्टान्तः । मारुतं शर्धो न मरुत्संबन्धि बलमिव । मरुतां समूहो यथा ध्वनयति तथेत्यर्थः । कुत्रेति तदुच्यते । अप्नस्वतीषु खननप्रोक्षणादिकर्मोपेतासु । अप्न इति कर्मनाम, ‘ अप्नः दंसः’ ( नि, २. १. २) इति तन्नामसु पाठात् । उर्वरासु उरुवरणयुक्तासु श्रेष्ठासु वेदिभूमिषु । कीदृशोऽयम् । इष्टनिः यष्टव्यः ॥ औणादिकोऽनिक् तुडागमश्च ॥ किंच आर्तनासु । आर्तान् करोत्यार्तयति । आर्तयन्तीत्यार्तनाः पृतनाः । तासु ॥ ‘ ण्यासश्रन्थो युच् ’ ( पा. सू. ३. ३. १०७ ) । वृषादित्वादाद्युदात्तत्वम् ॥ तासां जयाय इष्टनिः एष्टव्यो यष्टव्यो वा । किंच एवं स्वनयन्नग्निः हव्यानि आज्यपुरोडाशादीनि आदत् अत्ति भक्षयति ॥ छान्दसो लुङ् । यद्वा । आङ्पूर्वाद्ददातेः ‘ आङो यमहनः ’ ( पा. सू. १. ३. २८ ) इति व्यत्ययेनात्मनेपदाभावः । गातिस्था’ इति सिचो लुक् । छान्दसो ह्रस्वः । केवलादेव वा ‘ छन्दस्यपि दृश्यते ’ इति अनजादेरपि आडागमः । अत एवानवग्रहः स एव शिष्यते ॥ आददिः सर्वत्र हविरादानशीलः तथा यज्ञस्य केतुः प्रज्ञापकः केतुस्थानीयो वा अर्हणा पूजनीयः ॥ ‘ सुपां सुलुक्’ ’ इति सोः आकारः । प्रत्ययाद्युदात्तत्वं छान्दसम् । किंच हर्षतः हविर्भक्षणादत्यन्तहर्षयुक्तस्य । यद्वा । अभिमतफलदानेन यजमानान् हर्षयतः हृषीवतः आज्यस्वीकारेण हर्षयुक्तस्याग्नेः पन्थां पन्थानं मार्गं विश्वे सर्वे मनुष्याः जुषन्त अप्रीणयन् असेवन्त वा । किमर्थम् । शुभे शुभाय शोभनाय सुखप्राप्तये । पन्थानं सर्वैर्गन्तव्यम् ऐहिकामुष्मिकफलस्य अग्नेरेव मार्गं सर्वेऽनुगच्छन्ति । अग्निमेव प्रीणयित्वा साधयन्ति । मार्गश्रयणे दृष्टान्तः । यथा लोके नरः मनुष्या: शुभे शोभनाय सुखप्राप्तये पन्थानं सर्वैर्गन्तव्यं निर्भयं प्रौढमार्गमिव ॥

English translation:

“He roars aloud, like the roaring of the winds, amidst the sanctified and selected (rites of sacred) solemnities; he who is to be worshipped, who is to be adored (for victory) over hosts (of enemies); he, the receiver 9of oblations), the manifester of the sacrifice; he, who is deserving of veneration, devours the oblations; hence, all men for their good pursue the path of Agni, who gives plural asure (to his worshipper), being plural ased (himself), in like manner as men follow a path (that leads) to happiness.”

For he is very noisy like the Marut troop, thundering widely in the productive meadows—thundering widely in the disorderly meadows. The taker has taken, has eaten the oblations, as is his due, he the beacon of the sacrifice.
And then when he is excited, bristling with excitement, all take pleasure in his path—as the superior men [=Maruts] (take pleasure) in the path to beauty.

The verse has an extra pāda (h), which serves as the tag-pāda to g. Given the difficulties in the verse, the extra pāda just provides more occasion for bewilderment.

The hapax iṣṭáni- in the paired pādas bc has been variously interpreted. Grassmann takes it to (n)is + √stan ‘thunder’ (‘thunder’ explicitly rejected by Oldenberg). Geldner does not comment but his tr. ‘sich ausbreitend’ suggests a derivation from √tan ‘stretch’; his tr. is echoed by Renou (‘s’étendant’), though in his n. he suggests that the first element is the zero-grade root noun to √yaj ‘sacrifice’, encouraged by Oldenberg The currently prevailing interpr. is probably Hoffmann’s (reported in KEWA, EWA) ‘spreading nourishment’, found in Witzel Gotō. This is certainly possible; however, I favor √stan ‘thunder’, despite Oldenberg’s disapproval, but with the preverb ví. The Saṃhitā text reads … urvárāsviṣṭánir (b) / ā́rtanāsviṣṭániḥi (c), but both loc. plurals require metrical distraction: urvárās u viṣṭánir (etc.). The Pp. reads urvárāsu / iṣtániḥ (etc.), but nothing prevents reading urvárāsu / viṣtániḥ from the distracted -s(u)vi- sequence. Although vi √stan is not found until very late, it would not be a difficult idiom to create, esp.

given the widespread ví √dyut ‘flash forth as lightning’ in the same pragmatic sphere.

The thunder would thematically continue the noise of the first pāda and the association with the Maruts, storm gods.

Pāda c contains a 2nd hapax, ā́rtanāsu, which both Geldner and Witzel Gotō refuse to tr.

(though see Witzel Gotō n. for a different suggestion) and Oldenberg, having offered a few suggestions, refuses to analyze. Renou tr. “les terres steriles” but without comment (though the tr. probably stems from Grassmann’s ‘übel, öde, Misernten bringend’). My own suggestion is quite speculative, but in this situation there seems no other choice. The pāda is a syllable short; Holland & van Nooten Rig Veda edition in fact divide up the first vowel, reading ā́ártanāsu, but a stem ártanā- does us no more good than ā́rtanā-. I suggest supplying the syllable nir to open the pāda (and the word, hence *nirā́rtanāsu); this nir can be generated from the final syllable of the preceding pāda (iṣṭán)nir, or rather we can imagine a haplology: iṣṭánir, *nirā́rtanāsu. This posited stem *nirā́rtanā- would belong to nír √ṛ, most prominent in the well-attested nírṛti- ‘chaos, disorder, dissolution’. The loc. pl. pairing in bc would then contrast the productive (ápnasvant-) fields/meadows with their negative counterpart, disorderly and useless.

Note the alliteration in d: ā́dad dhavyā́ny ādadír, followed by ádha beginning f (as well as ā́d beginning 5d).

As Geldner points out (n. 6d), ā́dat can be the impf. to √ad ‘eat’ as well as belonging to ā́√dā ‘take’, though he doesn’t incorporate this pun into his tr. Agni as the eater of oblations is of course a common trope.

hárṣato hṛ́ṣīvataḥ in f is a nice etymological figure, though in the context of this hymn barely deserving mention.

Most tr. take the náraḥ of h as ordinary, human men, but I think it refers rather to the Maruts. śubhé (and śúbh- in general) is one of their signature words; cf., e.g., I.88.2 śubhé kám yānti and, with náraḥ referring to them, V.52.8 … té śubhé náraḥ. The mention of the Maruts here would form a ring with their appearance in pāda a.

He, roaring very loudly like the Maruts’ host, in fertile cultivated fields adorable, in desert spots adorable,
Accepts and eats our offered gifts, ensign of sacrifice by desert;
So let all, joying, love his path when he is glad, as men pursue a path for bliss.

He indeed makes a mighty noise like the host of the Maruts, … 1 on the rich fields, … 1 on the … 1. He, the seizer, ate the offerings 2, he who has deservedly become the banner of the sacrifice. And when he joyously and joyfully (proceeds), all followed gladly on his path; men (have followed) his path as for a triumphal procession.

Denn er ist lautrauschend gleich der marutischen Heerschar in den ertragreichen Feldern sich ausbreitend, in den ………..sich ausbreitend. Der Nehmer hat die Opferspenden an sich genommen, wie sich´s gebührt, er des Opfers Wahrzeichen. Dann, wenn er freudig, ungeduldig ist, haben alle an seinem Wege ihr Wohlgefallen wie die Herren an dem Wege zur Prunkfahrt.

Denn er ist mächtig, rauschend wie die Marutschar, auf wohlbebauten Ackerfeldern brauset er, auf öden Flächen brauset er; Empfangend nahm die Tränke er, des Opfers Banner, nach Gebühr; Wenn er sich freut, der freudenreiche, mögen sich an seinem Gange alle freun. (die Männer alle wie zur Pracht.)

Ведь он (продвигается вперед), громко шумя, как толпа Марутов,
Распространяясь на плодородные пашни,
Распространяясь на пустыри.
Принял жертвенные возлияния тот, кто принимает (их),
Знамя жертвы, (принял,) как подобает.
Когда же он возбуждается, этот (бог,) полный возбуждения,
Все радуются его пути,
Как мужи (радуются) пути к великолепию.

• अग्निः
• परुच्छेपो दैवोदासिः
• अत्यष्टिः
• गान्धारः

• देवता - अग्निः
• ऋषिः - परुच्छेपो दैवोदासिः
• छन्दः - अत्यष्टिः

द्विता᳓ य᳓द् ईं · कीस्ता᳓सो अभि᳓द्यवो
नमस्य᳓न्त उपवो᳓चन्त भृ᳓गवो
मथ्न᳓न्तो दाशा᳓ भृ᳓गवः
अग्नि᳓र् ईशे व᳓सूनां᳐
शु᳓चिर् यो᳓ धर्णि᳓र् एषा᳐म्
प्रियाँ᳓ अपिधीँ᳓र् वनिषीष्ट मे᳓धिर
आ᳓ वनिषीष्ट मे᳓धिरः

Strata
Archaic

Pāda-label
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).

Morph
abhídyavaḥ ← abhídyu- (nominal stem)
{case:NOM, gender:M, number:PL}

dvitā́ ← dvitā́ (invariable)

īm ← īm (invariable)

kīstā́saḥ ← kīstá- (nominal stem)
{case:NOM, gender:M, number:PL}

yát ← yá- (pronoun)
{case:NOM, gender:N, number:SG}

bhŕ̥gavaḥ ← bhŕ̥gu- (nominal stem)
{case:NOM, gender:M, number:PL}

namasyántaḥ ← √namasy- (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:ACT}

upavócanta ← √vac- (root)
{number:PL, person:3, mood:INJ, tense:AOR, voice:MED}

bhŕ̥gavaḥ ← bhŕ̥gu- (nominal stem)
{case:NOM, gender:M, number:PL}

dāśā́ ← dā́ś- (nominal stem)
{case:INS, gender:F, number:SG}

mathnántaḥ ← √mathⁱ- (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:ACT}

agníḥ ← agní- (nominal stem)
{case:NOM, gender:M, number:SG}

īśe ← √īś- (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:MED}

vásūnām ← vásu- (nominal stem)
{case:GEN, gender:N, number:PL}

dharṇíḥ ← dharṇí- (nominal stem)
{case:NOM, gender:M, number:SG}

eṣām ← ayám (pronoun)
{case:GEN, gender:M, number:PL}

śúciḥ ← śúci- (nominal stem)
{case:NOM, gender:M, number:SG}

yáḥ ← yá- (pronoun)
{case:NOM, gender:M, number:SG}

apidhī́n ← apidhí- (nominal stem)
{case:ACC, gender:M, number:PL}

médhiraḥ ← médhira- (nominal stem)
{case:NOM, gender:M, number:SG}

priyā́n ← priyá- (nominal stem)
{case:ACC, gender:M, number:PL}

vaniṣīṣṭa ← √vanⁱ- (root)
{number:SG, person:3, mood:OPT, tense:AOR, voice:MED, mood:PREC}

ā́ ← ā́ (invariable)

médhiraḥ ← médhira- (nominal stem)
{case:NOM, gender:M, number:SG}

vaniṣīṣṭa ← √vanⁱ- (root)
{number:SG, person:3, mood:OPT, tense:AOR, voice:MED, mood:PREC}

द्वि॒ता । यत् । ई॒म् । की॒स्तासः॑ । अ॒भिऽद्य॑वः । न॒म॒स्यन्तः॑ । उ॒प॒ऽवोच॑न्त । भृग॑वः । म॒थ्नन्तः॑ । दा॒शा । भृग॑वः ।
अ॒ग्निः । ई॒शे॒ । वसू॑नाम् । शुचिः॑ । यः । ध॒र्णिः । ए॒षा॒म् ।
प्रि॒यान् । अ॒पि॒ऽधीन् । व॒नि॒षी॒ष्ट॒ । मेधि॑रः । आ । व॒नि॒षी॒ष्ट॒ । मेधि॑रः ॥

• dvitā
• [adverb]
• “again.”

• yad ← yat
• [adverb]
• “once [when]; because; that; if; how.”

• īṃ ← īm ← īṃ
• [adverb]

• kīstāso ← kīstāsaḥ ← kīsta
• [noun], nominative, plural, masculine

• abhidyavo ← abhidyavaḥ ← abhidyu
• [noun], nominative, plural, masculine
• “celestial; brilliant.”

• namasyanta ← namasyantaḥ ← namasy
• [verb noun], nominative, plural
• “worship; respect.”

• upavocanta ← upavac ← √vac
• [verb], plural, Aorist inj. (proh.)

• bhṛgavo ← bhṛgavaḥ ← bhṛgu
• [noun], nominative, plural, masculine
• “Bhṛgu; precipice; Bhṛgu; Bhṛgu; Venus; bhṛgu [word].”

• mathnanto ← mathnantaḥ ← math
• [verb noun], nominative, plural
• “churn; knead; trample; full; stir; crush.”

• dāśā ← dāśāḥ ← dāśa
• [noun], nominative, plural, masculine
• “ferryman; Dāśa; fisherman; dāśa [word].”

• bhṛgavaḥ ← bhṛgu
• [noun], nominative, plural, masculine
• “Bhṛgu; precipice; Bhṛgu; Bhṛgu; Venus; bhṛgu [word].”

• agnir ← agniḥ ← agni
• [noun], nominative, singular, masculine
• “fire; Agni; sacrificial fire; digestion; cautery; Plumbago zeylanica; fire; vahni; agni [word]; agnikarman; gold; three; jāraṇa; pyre; fireplace; heating.”

• īśe ← īś
• [verb], singular, Perfect indicative
• “govern; command; master; dominate; can; reign; control; own.”

• vasūnāṃ ← vasūnām ← vasu
• [noun], genitive, plural, neuter
• “wealth; property; gold; vasu [word]; ruby; treasure; jewel.”

• śucir ← śuciḥ ← śuci
• [noun], nominative, singular, masculine
• “clean; clean; pure; bright; clear; honest; śuci [word]; clear; impeccant.”

• yo ← yaḥ ← yad
• [noun], nominative, singular, masculine
• “who; which; yat [pronoun].”

• dharṇir ← dharṇiḥ ← dharṇi
• [noun], nominative, singular, masculine

• eṣām ← idam
• [noun], genitive, plural, masculine
• “this; he,she,it (pers. pron.); here.”

• priyāṃ ← priya
• [noun], accusative, plural, masculine
• “beloved; pleasant; dear; fond(p); wanted; priya [word]; favorite; good; liked; suitable; proper.”

• apidhīṃr ← apidhīn ← apidhi
• [noun], accusative, plural, masculine

• vaniṣīṣṭa ← van
• [verb], singular, Prekativ
• “obtain; gain; desire; get; like; love; overcome.”

• medhira ← medhiraḥ ← medhira
• [noun], nominative, singular, masculine
• “wise; intelligent.”

• ā
• [adverb]
• “towards; ākāra; until; ā; since; according to; ā [suffix].”

• vaniṣīṣṭa ← van
• [verb], singular, Prekativ
• “obtain; gain; desire; get; like; love; overcome.”

• medhiraḥ ← medhira
• [noun], nominative, singular, masculine
• “wise; intelligent.”

यत् यं द्विता द्वित्वमापन्नं द्विप्रकारं श्रौतस्मार्तभेदेन द्वित्वमापन्नम् । यद्वा । उपलक्षणमेतत्। आहवनीयादिरूपेण नानाविधम् । यद्वा । द्विता द्विविधाय ऐहिकामुष्मिकफलाय उभयाय । विभक्तेः आजादेशः । ईम् इममग्निं कीस्तासः कीर्तनं कुर्वन्तः स्तोतारः ॥ पचाद्यचि छान्दसं सत्वम्। अभिद्यवः अभितो द्योतमानाः नमस्यन्तः नमस्कारोपलक्षितमुपस्थानं कुर्वन्तः भृगवः भृगुगोत्रोत्पन्ना महर्षयः उपवोचन्त उपेत्य ब्रुवन्ति । किं कुर्वन्तः । दाशा दानेन निमित्तभूतेन हविर्दानार्थं मथ्नन्तः अरण्याम् अग्निमन्थनं कुर्वन्तः तथा भृगवः भ्रष्टारो हविषां पापानां वा । किं च यः अग्निः शुचिः दीप्तः धर्णिः धारणकुशलः अयमग्निः एषां दीयमानानां वसूनां हविर्लक्षणानाम् ईशे ईष्टे समर्थों भवति ॥ ‘ लोपस्त आत्मनेपदेषु ’ इति तलोपः ॥ यद्वा । एषां दृश्यमानानां मणिमुक्तादीनां वसूनाम् ईशे ईष्टे समर्थो भवति प्रदातुमिति शेषः। किंच अयमग्निः मेधिरः । मेधो यज्ञः । तद्वान् स्वयं यष्टव्यत्वेन प्रधानभूतः सन् प्रियान् स्वप्रीतिहेतून् आज्यादीन् अपिधीन् पर्याप्तिपर्यन्तं दत्तान् । वनिषीष्ट संभक्तवान् संभजतां वा । तथा मेधिरः मेधावानसौ आ वनिषीष्ट । अन्यदेवताकेष्वपि यज्ञेषु स्वयम् आज्यभागप्रयाजादिरूपं हविः संभजते ॥।

English translation:

“The descendants of Bhṛgu, celebrating him (Agni) in both his forms, glorifying him, and payig him homage, proclaim his praises; the descendants of Bhṛgu, rubbing (the flame) for the oblation. For the radiant Agni, who is the guardian of all these treasures, has power (to distribute them). Mayhe, the receier of sacrifices, partake of the agreeable (offerings) given to satiety; may he, the receiver of sacrifices, partake (of the oblations).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Dvitā yad im krīstāsaḥ, celebrating him as twofold; i.e. either as recognized in both the Śruti and Smṛti, the books of religion and law; or, as the giver of happiness in both this world and the next; or, as manifold in the Āhavanīha and other fires, ’two’ connoting multiple or many

When, yet again, the heaven-bound praisers, the Bhr̥gus, tendering homage, invoke him—the Bhr̥gus, plundering (the fire from heaven), churning it with piety—
Agni is lord of goods, the blazing one who is their holder—
then his dear coverings the wise one should seek to win—the wise one should seek to win here.

Most take kīstá- in pāda as a PN, a further specification of the Bhṛgus, and this is a tempting way to avoid dealing with the word. However, it is more difficult to take it as a PN in its only other appearance in the RV (and indeed anywhere) at VI.67.10. I therefore follow the interpr. going back at least to Sāyaṇa, ‘praiser’. EWA has a reasonably plausible scenario for getting it as a hypersanskritization of a MIA form of *kīrtha-, beside kīrtí- ‘praise’, etc.

I take mathnántaḥ in c as a pun on √math ‘steal’ (referring to the Bhṛgus’ theft of fire; see Narten, KlSch. 23-24) and ‘churn, rub’, a common word for the production of the fire on the ritual ground.

The identity of the “dear coverings” is not clear. Geldner suggest, for example, that they are what keep Agni within the kindling sticks, Witzel Gotō that they are everything a fire burning in a field would incorporate in itself. Since Agni is identified as the holder (dharṇí-) of goods in e, I wonder if the coverings are the enclosure itself – though what this means physically I’m not sure.

On the isolated precative vaniṣīṣṭa see Narten (SigAor. 236-37), who points out that its object is also a hapax and considers it an “Augenblicksbildung des Dichters.” The “wise one” (médhira-) is probably Agni himself, as often, and the med. form of the verb would support this identification.

Even as they who sang forth hymns, addressed to heaven, the Bhrgus with their prayer and praise invited him, the Bhrgus rubbing, offering gifts.
For radiant Agni, Lord of all these treasures, is exceeding strong.
May he, the wise, accept the grateful coverings, the wise accept the coverings.

When forsooth the Kîstas 1 striving for heaven, when the Bhrigus have addressed him paying reverence—the Bhrigus producing him by attrition, with worship: Agni is the lord of goods, the bright one, who is their 2 supporter. May the wise one accept the wonted coverings 3; may the wise one accept them.

Da ihn aufs neue die dem Himmel zugetanen Kista´s, die Bhrigu´s ehrerbietig zum Kommen überredeten, die Bhrigu´s ihn unter Opferspenden austreibend - der reine Agni gebeut über die Güter, der ihr Bewahrer ist - so möge der Weise die lieben Verschlüsse überwinden, der Weise möge Überwinder sein.

So als die Dichter, die zum Himmel strebenden, die Bhrigu’s ihn anbetend luden zu sich ein, die Bhrigus reibend andachtsvoll; – Der Güter Herr ist Agni ja, ihr flammender Bewahrer er; Die lieben Tränke nehm’ der weise huldreich an, der weise nehm’ sie huldreich an.

С тех пор как с самого начала небесные певцы
Бхригу пригласили его, поклоняясь,
Бхригу, с почтением добывающие (его) трением,
Агни распоряжается благами,
Светлый (бог,) который их хранит.
Пусть мудрый преодолеет милые укрытия,
Мудрый пусть (их) преодолеет!

• अग्निः
• परुच्छेपो दैवोदासिः
• भुरिगष्टिः
• मध्यमः

अब पढ़ाने-पढ़ने वाले कैसे वर्त्तें, इस विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - हे मनुष्यो ! (यत्) जो (कीस्तासः) उत्तम बुद्धिवाले विद्वान् (अभिद्यवः) जिनके आगे विद्या आदि गुणों के प्रकाश (नमस्यन्तः) जो धर्म का सेवन (भृगवः) तथा अविद्या और अधर्म के नाश करते ज्ञान को (मथ्नन्तः) मथते हुए (भृगवः) और दुःख मिटाते हैं, वे (दाशा) विद्या दान के लिये विद्यार्थियों को (द्विता) जैसे दो का होना हो वैसे अर्थात् एक पर एक (ईम्) सम्मुख प्राप्त हुई विद्या (उपवोचन्त) और गुण का उपदेश करे वा जैसे (एषाम्) इन (वसूनाम्) पृथिवी आदि लोकों के बीच (यः) जो (धर्णिः) शिल्पविद्या विषयक कामों का धारण करनेहारा (शुचिः) पवित्र और दूसरों को युद्ध करनेहारा (अग्निः) अग्नि है वा जैसे (मेधिरः) उत्तम बुद्धिवाला (प्रियान्) प्रसन्नचित्त और (अपिधीन्) श्रेष्ठ गुणों का धारण करने और दुःखों को ढाँपनेवाले विद्वानों को (वनिषीष्ट) याचे अर्थात् उनसे किसी पदार्थ को माँगे वा (मेधिरः) सङ्ग करनेवाला पुरुष देनेवालों को (आ, वनिषीष्ट) अच्छे प्रकार याचे वा विद्या की (ईशे) ईश्वरता प्रकट करे अर्थात् विद्या के अधिकार को प्रकाशित करे, वैसे ही तुम उक्त विद्वान् और अग्नि आदि पदार्थों का सेवन करो ॥ ७ ॥

भावार्थभाषाः - जो विद्यार्थी विद्वानों से नित्य विद्या माँगे, उनके लिये विद्वान् भी नित्य ही विद्या को अच्छे प्रकार देवें, क्योंकि इस देने-लेने के तुल्य कुछ भी उत्तम काम नहीं है ॥ ७ ॥

अन्वय: हे मनुष्या यत् कीस्तासोऽभिद्यवो नमस्यन्तो भृगवो ज्ञानं मथ्नन्तो भृगवश्च दाशा विद्यादानाय विद्यार्थिने द्वितेमुपवोचन्त। यथैषां वसूनां मध्ये यो धर्णिः शुचिरग्निरस्ति यथा मेधिरः प्रियानपिधीन् वनिषीष्ट यथा मेधिरो दातॄनावनिषीष्ट विद्यामीशे तथैव तं तान् सेवध्वम् ॥ ७ ॥

अथाऽध्यापकाऽध्येतारः कथं वर्त्तेरन्नित्याह ।

पदार्थान्वयभाषाः - (द्विता) द्वयोर्भावः (यत्) ये (ईम्) अभिगताम् (कीस्तासः) मेधाविनः। कीस्तास इति मेधाविना०। निघं० ३। १५। (अभिद्यवः) अभिगता द्यवो दीप्तयो येषां ते (नमस्यन्तः) धर्मं परिचरन्तः (उपवोचन्त) उपगतमुपदिशन्तु (भृगवः) अविद्याऽधर्मनाशनशीलाः (मथ्नन्तः) मन्थनं कुर्वन्तः (दाशा) दानाय। अत्र सुपां सुलुगित्याकारादेशः। (भृगवः) दुःखभर्जकाः (अग्निः) विद्युत् (ईशे) ईष्टे। अत्र लोपस्त आत्मनेपदेषु। अष्टा० ७। १। ४१। इति तलोपः। (वसूनाम्) पृथिव्यादीनां मध्ये (शुचिः) पवित्रः शुद्धिकरः (यः) (धर्णिः) यो धरति सः (एषाम्) प्रत्यक्षाणाम् (प्रियान्) प्रसन्नान् (अपिधीन्) सद्गुणधारकान् दुःखाच्छादकान् (वनिषीष्ट) याचेत (मेधिरः) मेधावी (आ) समन्तात् (वनिषीष्ट) (मेधिरः) सङ्गमकः ॥ ७ ॥

भावार्थभाषाः - ये विद्यार्थिनो विद्वद्भ्यो नित्यं विद्या याचेरन् विद्वांसश्च तेभ्यो नित्यमेव विद्यां दद्युर्नैतेन दानेन ग्रहणेन वा तुल्यं किंचिदप्युत्तमं कर्म विद्यते ॥ ७ ॥

भावार्थभाषाः - जो विद्यार्थी विद्वानांकडून नित्य विद्या शिकू इच्छितो त्याला विद्वानांनीही चांगल्या प्रकारे विद्या द्यावी. कारण या देण्याघेण्याखेरीज कोणतेही उत्तम कार्य नाही. ॥ ७ ॥

• देवता - अग्निः
• ऋषिः - परुच्छेपो दैवोदासिः
• छन्दः - अत्यष्टिः

वि᳓श्वासां त्वा विशा᳓म् प᳓तिं हवामहे
स᳓र्वासां᳐ समानं᳓ द᳓म्पतिम् भुजे᳓
सत्य᳓गिर्वाहसम् भुजे᳓
अ᳓तिथिम् मा᳓नुषाणा᳐म्
पितु᳓र् न᳓ य᳓स्य आसया᳓
अमी᳓ च वि᳓श्वे अमृ᳓तास आ᳓ व᳓यो
हव्या᳓ देवे᳓षु आ᳓ व᳓यः

Strata
Archaic

Pāda-label
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).

Morph
havāmahe ← √hū- (root)
{number:PL, person:1, mood:IND, tense:PRS, voice:MED}

pátim ← páti- (nominal stem)
{case:ACC, gender:M, number:SG}

tvā ← tvám (pronoun)
{case:ACC, gender:M, number:SG}

viśā́m ← víś- (nominal stem)
{case:GEN, gender:F, number:PL}

víśvāsām ← víśva- (nominal stem)
{case:GEN, gender:F, number:PL}

bhujé ← bhúj- (nominal stem)
{case:DAT, gender:F, number:SG}

dámpatim ← dámpati- (nominal stem)
{case:ACC, gender:M, number:SG}

samānám ← samāná- (nominal stem)
{case:ACC, gender:M, number:SG}

sárvāsām ← sárva- (nominal stem)
{case:GEN, gender:F, number:PL}

bhujé ← bhúj- (nominal stem)
{case:DAT, gender:F, number:SG}

satyágirvāhasam ← satyágirvāhas- (nominal stem)
{case:ACC, gender:M, number:SG}

átithim ← átithi- (nominal stem)
{case:ACC, gender:M, number:SG}

mā́nuṣāṇām ← mā́nuṣa- (nominal stem)
{case:GEN, gender:M, number:PL}

āsayā́ ← āsayā́ (invariable)

ná ← ná (invariable)

pitúḥ ← pitár- (nominal stem)
{case:GEN, gender:M, number:SG}

yásya ← yá- (pronoun)
{case:GEN, gender:M, number:SG}

ā́ ← ā́ (invariable)

amī́ ← asaú (pronoun)
{case:NOM, gender:M, number:PL}

amŕ̥tāsaḥ ← amŕ̥ta- (nominal stem)
{case:NOM, gender:M, number:PL}

ca ← ca (invariable)

váyaḥ ← váyas- 2 (nominal stem)
{case:NOM, gender:N, number:SG}

víśve ← víśva- (nominal stem)

ā́ ← ā́ (invariable)

devéṣu ← devá- (nominal stem)
{case:LOC, gender:M, number:PL}

havyā́ ← havyá- (nominal stem)
{case:NOM, gender:N, number:PL}

váyaḥ ← váyas- 2 (nominal stem)
{case:NOM, gender:N, number:SG}

विश्वा॑साम् । त्वा॒ । वि॒शाम् । पति॑म् । ह॒वा॒म॒हे॒ । सर्वा॑साम् । स॒मा॒नम् । दम्ऽप॑तिम् । भु॒जे । स॒त्यऽगि॑र्वाहसम् । भु॒जे ।
अति॑थिम् । मानु॑षाणाम् । पि॒तुः । न । यस्य॑ । आ॒स॒या ।
अ॒मी इति॑ । च॒ । विश्वे॑ । अ॒मृता॑सः । आ । वयः॑ । ह॒व्या । दे॒वेषु॑ । आ । वयः॑ ॥

• viśvāsāṃ ← viśvāsām ← viśva
• [noun], genitive, plural, feminine
• “all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

• tvā ← tvad
• [noun], accusative, singular
• “you.”

• viśām ← viś
• [noun], genitive, plural, feminine
• “people; tribe; Vaisya; national; viś; real property; Vaisya.”

• patiṃ ← patim ← pati
• [noun], accusative, singular, masculine
• “husband; overlord; king; deity; īśvara; ruler; pati [word]; commanding officer; leader; owner; mayor; lord.”

• havāmahe ← hvā
• [verb], plural, Present indikative
• “raise; call on; call; summon.”

• sarvāsāṃ ← sarvāsām ← sarva
• [noun], genitive, plural, feminine
• “all(a); whole; complete; sarva [word]; every(a); each(a); all; entire; sāṃnipātika; manifold; complete; all the(a); different; overall.”

• samānaṃ ← samānam ← samāna
• [noun], accusative, singular, masculine
• “like; identical; common; like; alike(p); same; samāna [word]; akin(p); comparable; identical; mutual; equal.”

• dampatim ← dampati
• [noun], accusative, singular, masculine
• “couple.”

• bhuje ← bhuj
• [verb noun]
• “eat; enjoy; consume; eat; love; burn; run down; enjoy; live on.”

• satyagirvāhasam ← satya
• [noun]
• “true; real; real; faithful; good.”

• satyagirvāhasam ← gir
• [noun], feminine
• “hymn; praise; voice; words; invocation; command; statement; cry; language.”

• satyagirvāhasam ← vāhasam ← vāhas
• [noun], accusative, singular, masculine

• bhuje ← bhuj
• [verb noun]
• “eat; enjoy; consume; eat; love; burn; run down; enjoy; live on.”

• atithim ← atithi
• [noun], accusative, singular, masculine
• “guest; atithi [word]; Atithi.”

• mānuṣāṇām ← mānuṣa
• [noun], genitive, plural, masculine
• “man; man.”

• pitur ← pituḥ ← pitṛ
• [noun], genitive, singular, masculine
• “father; Pitṛ; ancestor; parent; paternal ancestor; pitṛ [word]; forefather.”

• na
• [adverb]
• “not; like; no; na [word].”

• yasyāsayā ← yasya ← yad
• [noun], genitive, singular, masculine
• “who; which; yat [pronoun].”

• yasyāsayā ← āsayā
• [adverb]
• “orally.”

• amī ← adas
• [noun], nominative, plural, masculine
• “that; John Doe; yonder; from here.”

• ca
• [adverb]
• “and; besides; then; now; even.”

• viśve ← viśva
• [noun], nominative, plural, masculine
• “all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

• amṛtāsa ← amṛtāsaḥ ← amṛta
• [noun], nominative, plural, masculine
• “immortal; amṛta; imperishable.”

• ā
• [adverb]
• “towards; ākāra; until; ā; since; according to; ā [suffix].”

• vayo ← vayaḥ ← vayas
• [noun], accusative, singular, neuter
• “age; vigor; old age; strength; vayas [word]; aging; power; youth; food.”

• havyā ← havya
• [noun], nominative, plural, neuter
• “Havya; offering; havya [word].”

• deveṣv ← deveṣu ← deva
• [noun], locative, plural, masculine
• “Deva; Hindu deity; king; deity; Indra; deva [word]; God; Jina; Viśvedevās; mercury; natural phenomenon; gambling.”

• ā
• [adverb]
• “towards; ākāra; until; ā; since; according to; ā [suffix].”

• vayaḥ ← vayas
• [noun], nominative, singular, neuter
• “age; vigor; old age; strength; vayas [word]; aging; power; youth; food.”

विश्वासां सर्वासां विशां प्रजानां यजमानानां पतिम् अभिमतफलदानेन पालकं हवामहे आह्वयामः । न केवलं यजमानानां किंतु सर्वासां प्रजानां समानम् एकरूपं दहनपचनाद्युपकारस्य सर्वेषां समत्वात् । तथा दम्पतिं गार्हपत्यादिरूपेण गृहस्य पालकम् । दम इति गृहनाम, ‘दमे कृत्तिः । (नि. ३. ४. १२) इति तन्नामसु पाठात् ॥ अकारलोपश्छान्दसः ॥ किमर्थम् । भुजे भोगाय हवामहे आह्वयामः । पुनः स एव विशेष्यते । सत्यगिर्वाहसं यथार्थभूतानाम् अविसंवादिफलानां स्तुतिरूपाणां गिरां वोढारम् । यद्वा । गिरो मन्त्ररूपा वहन्तीति गिर्वाहसः ऋत्विजः । सत्याः अविसंवादिफला गिर्वाहसो यस्य तं तादृशं हवामहे इति शेषः ॥ ‘ वहिहाधाञ्भ्यः’ इति असुन् । ‘ णित् ’ इत्यनुवृत्तेः उपधावृद्धिः ॥ पुनः कीदृशम् । मानुषाणां मनुष्याणाम् अतिथिम् अतिथिवत्पूज्यं दर्शादितिथिमपेक्ष्य आगन्तारं वा । किंच यस्य अग्नेः आसया समीपे । आसेत्यन्तिकनाम, ‘ आसा अम्बरम् ’ ( नि. २. १६. २ ) इति तन्नामसु पाठात् । तत्समीपे अमी विश्वे अमृतासः हविर्भोक्तृत्वेन प्रसिद्धा: सर्वे देवा अपि आ आगच्छन्ति ॥ उपसर्गवशात् योग्यक्रियाध्याहारः ॥ किमर्थम् । वयः हविर्लक्षणान्नमुद्दिश्य अग्निमुखात् एव इतरेभ्यो दीयमानत्वात् । तत्र दृष्टान्तः । पितुर्न पितुरन्तिके पुत्रादयो यथा अन्नाद्यर्थं सेवन्ते तद्वत् । किंच वयः नेतारः ऋत्विजोऽपि देवेषु इतरेषु इज्यमानेषु मध्ये हव्या हवींषि आ ददति अग्नये । वेतेरौणादिको डिः । विचि वा गुणः ॥

English translation:

“We invoke you, the protector of all people, the same alike to all, the preserver of the house, to enjoy (the oblation); you, who are the wafter of our infallible prayer, to enjoy (the oblation); we invoke you, who are the guest of men, to whom all these immortals apply for their sustenance, as (a son) to a father; you, to whom the priests offer oblations amongst the gods.”

We invoke you, lord of all the clans, houselord common to every one of them, for benefit—you with your trusty vehicle of songs, for benefit—
the guest of the sons of Manu, by whose mouth, as if by a father’s, (we) and all the immortals yonder (acquire) vigor—(place) the
oblations and vigor among the gods.

This verse begins straightforwardly enough but its syntax deteriorates (or gets more convoluted) towards the end.

The three-member cmpd. satyágirvāhas- in c is implicitly analyzed by Geldner as satyágir-vāhas- (“ihn den wahrhafte Reden anziehen”; sim. Witzel Gotō), but, on the one hand, gírvāhas- is an established bahuvrīhi (8x; “whose vehicle is songs” – that is, the god [Indra] who is conveyed to the sacrifice by the songs dedicated to him) and, on the other, satyá- never modifies gír- as far as I can tell. Oldenberg (SBE) tr. “who truly art carried by prayers as by a vehicle,” with the correct internal structure, in my opinion. My “trusty” for satyá- may be pushing the term a bit, but the idea is that the song-vehicle is real and so a trustworthy conveyance.

The ca in f is generally rendered ‘also’, and it is one of only three examples (out of approx. 1100) of ca to which Klein (DGRV I.212-13) attributes that value.

None of the examples is strong, and all can be interpreted with functional values more commonly found with ca. In this case I think amī́ca víśve amṛ́tāsaḥ is conjoined with a gapped vayám ‘we’, as in exx. like VII.88.3 ā́yád ruhā́va váruṇaś ca nā́vam “When [I] and Varuṇa boarded the boat …,” though with pl. rather than sg.

1st ps. gapping. The 1st ps. pl. is found in the opening verb of the verse havāmahe, and although some pādas intervene, that main verb still has domain over the whole verse (save for the last pāda), with ef a rel. cl. attached to that main clause. True, the verb in this rel. clause must also be supplied. I suggest a medial form of √dhā, meaning ‘acquire’; see in fact dhīmahi in this meaning in 5a – all that is needed is an accent.

For the identical VP váyas- + med. √dhā in this same hymn cycle, cf. I.136.2 áthā dadhāte … váyaḥ “then they two [=Mitra and Varuṇa] acquire vigor,” and for a 1st pl.

in this collocation (including the instr.) see II.23.10 tváyā vayám uttamáṃ dhīmahe váyaḥ “Through you might we acquire the utmost vigor.” In nearby I.141.13 (though not a Paruchepa hymn) amī́ca is overtly conjoined with vayám, as I suggest is covertly the case here: amī́ca yé maghávāno vayáṃ ca “those who are our patrons and we (ourselves) …” As for pāda g, which also lacks a verb, my published translation assumes an active imperatival form of the same root √dhā, addressed to Agni. Agni quite regularly participates in such collocations; in this case the verb might well be the imperativally used root aor. injunctive dhāḥ or else the redupl. pres. impv. dhehi. This short pāda blends two constructions: “set oblations among LOC” and “establish vigor for DAT,” both with √dhā. For the first, with Agni as subject, see, e.g., V.14.1 havyā́devéṣu no dadhat; for the second, likewise with Agni as subject, see, e.g., II.4.9 smát sūríbhyo gṛṇaté tád váyo dhāḥ “establish this vigor for the singer along with his patrons.” Since in our passage the recipients of the váyas- have already been identified in the previous pāda ([us] and all the immortals), the dative recipient with the second construction need not be specified. A more literal tr. of my understanding of this pāda might then be “(place) the oblations among the gods and (establish) vigor,” but this seemed too clotted for the published translation

The trick of this tag-pāda then is that the final ā́váyaḥ is twice the object of an unexpressed form of the root √dhā, but with two different valences. Unusually for tag-pādas, g is not syntactically parallel to f.

Thee we invoke, the Lord of all our settled homes, common to all, the household’s guardian, to enjoy, bearer of true hymns, to enjoy.
Thee we invoke, the guest of men, by whose mouth, even as a sire’s,
All these Immortals come to gain their food of life, oblations come to Gods as food.

We invoke thee, the lord of all people, the common master of the house of all, to enjoy (the sacrifice): (we call) thee who truly art carried by prayers as by a vehicle 1 to enjoy (the sacrifice): the guest of men in whose presence (they live) as before a father’s (face), and all those immortals (attain) to strength, and the offerings among the gods (attain) to strength.

Dich den Herren aller Stämme rufen wir an, den gemeinsamen Gebieter aller Stämme uns zu Nutz, ihn den wahrhafte Reden anziehen, zu Nutz, den Gast der Menschen, durch dessen Mund wie durch den eines Vaters, auch alle jene Unsterblichen ihre Stärkung empfangen und die Opfer als Stärkung zu den Göttern gelangen.

Dich rufen wir, den Herren aller Stämme, her, den einen Hausherrn aller Stämme zum Genuss, den Liederherren zum Genuss, Der du der Gast der Menschen bist, und vor uns wie ein Vater stehst; Es mögen alle jene Götter kommen her zum Mahl, und Tränke zu dem Göttermahl.

Мы призываем тебя, господина всех племен,
Хозяина общего дома всех (племен) – для наслаждения.
(Тебя,) отвозящего истинные песни, – для наслаждения,
Гостя людей,
Чьими устами, как (устами) отца,
И все те бессмертные в(кушают) жизненную силу,
Жертвенные возлияния для богов – жизненную силу.

• अग्निः
• परुच्छेपो दैवोदासिः
• अष्टिः
• मध्यमः

अब कैसे राजा और प्रजाजनों की उन्नति हो, इस विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - हे मनुष्य ! जैसे हम लोग (भुजे) शरीर में विद्या का आनन्द भोगने के लिये (विश्वासाम्) सब (विशाम्) प्रजाजनों के वा (सर्वासाम्) समस्त क्रियाओं के (पतिम्) पालनेहारे अधिपति (त्वा) तुझको (हवामहे) स्वीकार करते हैं (च) और जैसे (अमी) वे (देवेषु) (आ) अच्छे प्रकार (वयः) विद्यादि गुणों को चाहनेवाले (हव्या) ग्रहण करने योग्य ज्ञानों का ग्रहण किये और (आ, वयः) अच्छे प्रकार विद्या आदि गुणों को पाये हुए (विश्वे) सब (अमृतासः) अमर अर्थात् विद्या प्रकाश से मृत्यु दुःख से रहित हुए हम लोग (यस्य) जिसकी (आसया) बैठक के (पितुः) अन्न के (न) समान (भुजे) विद्यानन्द भोगने के लिये (मानुषाणाम्) मनुष्यों के (समानम्) पक्षपातरहित (अतिथिम्) अतिथि के तुल्य सत्कार करने योग्य (सत्यगिर्वाहसम्) सत्यवाणी की प्राप्ति करानेवाले तुझ पालनेहारे को स्वीकार करते वैसे (दम्पतिम्) स्त्री-पुरुष का सेवन करते हैं ॥ ८ ॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। जब तक पक्षपातरहित समग्र विद्या को जाने हुए धर्मात्मा विद्वान् राज्य के अधिकारी नहीं होते हैं, तब तक राजा और प्रजाजनों की उन्नति भी नहीं होती है ॥ ८ ॥

अन्वय: हे मनुष्य यथा वयं भुजे विश्वासां विशां सर्वासां प्रजानां पतिं त्वा हवामहे। यथा चामी देवेष्वा वयो हव्या गृहीतवन्त आवयो विश्वेऽमृतासस्सन्तो वयं यस्यासया पितुर्न भुजे मानुषाणां समानमतिथिं सत्यगिर्वाहसं त्वां पतिं हवामहे तथा दम्पतिं भजामः ॥ ८ ॥

अथ कथं राजप्रजाजनोन्नतिः स्यादित्याह ।

पदार्थान्वयभाषाः - (विश्वासाम्) सर्वासाम् (त्वा) त्वाम् (विशाम्) प्रजानाम् (पतिम्) स्वामिनम् (हवामहे) स्वीकुर्महे (सर्वासाम्) समग्राणां क्रियाणाम् (समानम्) पक्षपातरहितम् (दम्पतिम्) स्त्रीपुरुषाख्यं द्वन्द्वम् (भुजे) शरीरे विद्यानन्दभोगाय (सत्यगिर्वाहसम्) सत्याया गिरः प्रापकम् (भुजे) विद्यानन्दभोगाय (अतिथिम्) अतिथिमिव पूजनीयम् (मानुषाणाम्) नराणाम् (पितुः) अन्नम् (न) (यस्य) (आसया) उपवेशनेन (अमी) (च) (विश्वे) सर्वे (अमृतासः) मृत्युरहिताः (आ) अभितः (वयः) विद्याः कामयमानाः (हव्या) होतुमादातुमर्हाणि ज्ञानानि (देवेषु) विद्वत्सु (आ) समन्तात् (वयः) प्राप्तविद्याः ॥ ८ ॥

भावार्थभाषाः - अत्रोपमालङ्कारः। यावत्पक्षपातरहिता आप्ता विद्वांसो राज्याऽधिकारिणो न भवन्ति तावद्राजप्रजयोरुन्नतिरपि न भवति ॥ ८ ॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जोपर्यंत भेदभावरहित संपूर्ण विद्या जाणलेले धर्मात्मा विद्वान राज्याचे अधिकारी नसतात. तोपर्यंत राजा व प्रजेची उन्नतीही होत नाही. ॥ ८ ॥

• देवता - अग्निः
• ऋषिः - परुच्छेपो दैवोदासिः
• छन्दः - अत्यष्टिः

तुव᳓म् अग्ने · स᳓हसा स᳓हन्तमः
शुष्मि᳓न्तमो जायसे देव᳓तातये
रयि᳓र् न᳓ देव᳓तातये
शुष्मि᳓न्तमो हि᳓ ते म᳓दो
द्युम्नि᳓न्तम उत᳓ क्र᳓तुः
अ᳓ध स्मा ते प᳓रि चरन्ति अजर
श्रुष्टीवा᳓नो न᳓ अजर

Strata
Archaic

Pāda-label
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).

Morph
agne ← agní- (nominal stem)
{case:VOC, gender:M, number:SG}

sáhantamaḥ ← sáhantama- (nominal stem)
{case:NOM, gender:M, number:SG}

sáhasā ← sáhas- (nominal stem)
{case:INS, gender:N, number:SG}

tvám ← tvám (pronoun)
{case:NOM, number:SG}

devátātaye ← devátāti- (nominal stem)
{case:DAT, gender:F, number:SG}

jāyase ← √janⁱ- (root)
{number:SG, person:2, mood:IND, tense:PRS, voice:MED}

śuṣmíntamaḥ ← śuṣmíntama- (nominal stem)
{case:NOM, gender:M, number:SG}

devátātaye ← devátāti- (nominal stem)
{case:DAT, gender:F, number:SG}

ná ← ná (invariable)

rayíḥ ← rayí- ~ rāy- (nominal stem)
{case:NOM, gender:M, number:SG}

hí ← hí (invariable)

mádaḥ ← máda- (nominal stem)
{case:NOM, gender:M, number:SG}

śuṣmíntamaḥ ← śuṣmíntama- (nominal stem)
{case:NOM, gender:M, number:SG}

te ← tvám (pronoun)
{case:DAT, number:SG}

dyumníntamaḥ ← dyumníntama- (nominal stem)
{case:NOM, gender:M, number:SG}

krátuḥ ← krátu- (nominal stem)
{case:NOM, gender:M, number:SG}

utá ← utá (invariable)

ádha ← ádha (invariable)

ajara ← ajára- (nominal stem)
{case:VOC, gender:M, number:SG}

caranti ← √carⁱ- (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:ACT}

pári ← pári (invariable)

sma ← sma (invariable)

te ← tvám (pronoun)
{case:DAT, number:SG}

ajara ← ajára- (nominal stem)
{case:VOC, gender:M, number:SG}

ná ← ná (invariable)

śruṣṭīvā́naḥ ← śruṣṭīván- (nominal stem)
{case:NOM, gender:M, number:PL}

त्वम् । अ॒ग्ने॒ । सह॑सा । सह॑न्ऽतमः । शु॒ष्मिन्ऽत॑मः । जा॒य॒से॒ । दे॒वऽता॑तये । र॒यिः । न । दे॒वऽता॑तये ।
शु॒ष्मिन्ऽत॑मः । हि । ते॒ । मदः॑ । द्यु॒म्निन्ऽत॑मः । उ॒त । क्रतुः॑ ।
अध॑ । स्म॒ । ते॒ । परि॑ । च॒र॒न्ति॒ । अ॒ज॒र॒ । श्रु॒ष्टी॒वानः॑ । न । अ॒ज॒र॒ ॥

• tvam ← tvad
• [noun], nominative, singular
• “you.”

• agne ← agni
• [noun], vocative, singular, masculine
• “fire; Agni; sacrificial fire; digestion; cautery; Plumbago zeylanica; fire; vahni; agni [word]; agnikarman; gold; three; jāraṇa; pyre; fireplace; heating.”

• sahasā ← sahas
• [noun], instrumental, singular, neuter
• “force; strength; might; sahas [word]; conquest.”

• sahantamaḥ ← sahantama
• [noun], nominative, singular, masculine

• śuṣmintamo ← śuṣmintamaḥ ← śuṣmintama
• [noun], nominative, singular, masculine

• jāyase ← jan
• [verb], singular, Present indikative
• “become; originate; be born; transform; happen; result; grow; beget; produce; create; conceive; separate; cause; give birth; grow; produce; generate; be; become; arise; come on.”

• devatātaye ← devatāti
• [noun], dative, singular, feminine
• “deity; Deva.”

• rayir ← rayiḥ ← rayi
• [noun], nominative, singular, masculine
• “wealth; property.”

• na
• [adverb]
• “not; like; no; na [word].”

• devatātaye ← devatāti
• [noun], dative, singular, feminine
• “deity; Deva.”

• śuṣmintamo ← śuṣmintamaḥ ← śuṣmintama
• [noun], nominative, singular, masculine

• hi
• [adverb]
• “because; indeed; for; therefore; hi [word].”

• te ← tvad
• [noun], genitive, singular
• “you.”

• mado ← madaḥ ← mada
• [noun], nominative, singular, masculine
• “drunkenness; mada; estrus; excitement; sexual arousal; alcohol; musth; mad; mada; ecstasy; pride; drink; joy; arrogance; vivification.”

• dyumnintama ← dyumnintamaḥ ← dyumnintama
• [noun], nominative, singular, masculine

• uta
• [adverb]
• “and; besides; uta [indecl.]; similarly; alike; even.”

• kratuḥ ← kratu
• [noun], nominative, singular, masculine
• “yajña; decision; plan; deliberation; intelligence; Kratu; will; kratu [word]; desire; resoluteness; ritual.”

• adha
• [adverb]
• “then; and; therefore; now.”

• smā ← sma
• [adverb]

• te ← tvad
• [noun], dative, singular
• “you.”

• pari
• [adverb]
• “from; about; around.”

• caranty ← caranti ← car
• [verb], plural, Present indikative
• “car; wander; perform; travel; bore; produce; make; dwell; dig; act; observe; enter (a state); observe; cause; crop; behave; practice; heed; process; administer.”

• ajara
• [noun], vocative, singular, masculine
• “undecaying; ageless.”

• śruṣṭīvāno ← śruṣṭīvānaḥ ← śruṣṭīvan
• [noun], nominative, plural, masculine
• “obedient; heedful; attentive.”

• nājara ← nā ← na
• [adverb]
• “not; like; no; na [word].”

• nājara ← ajara
• [noun], vocative, singular, masculine
• “undecaying; ageless.”

हे अग्ने त्वं सहसा बलेन सहन्तमः अतिशयेन शत्रूणामभिभविता तथा शुष्मिन्तमः अतिशयेन तेजस्वी जायसे ॥ सहेरौणादिकः कनिन् । ‘नाद्धस्य’ इति नुट् । किमर्थम् । देवतातये देवानां विस्तारयुक्ताय यागाय तदर्थम् । यज्ञनामैतत् । यद्वा । उक्तगुणविशिष्टः स जायसे । अरण्योरुत्पद्यसे । यज्ञार्थत्वे दृष्टान्तः । रयिर्न देवतातये । धनं यथा यज्ञार्थमुत्पद्यते । तथा चोक्तं– ‘ यज्ञार्थं द्रव्यमुत्पन्नम्’ इति । किंच ते तव मदः आज्यस्वीकारजनितो हर्षः! शुष्मिन्तमः अतिशयेन बलवान् । हिशब्दः प्रसिद्धौ । आज्येन अग्नेर्मदो भवतीति प्रसिद्धम् । अपि च ते क्रतुः कर्मविशेषोऽपि द्युम्निन्तमः यशोयुक्तोऽन्नयुक्तो वा खलु । ’ द्युम्नं द्योततेर्यशो वान्नं वा ’ ( निरु. ५. ५) इति यास्कः । अध अतः कारणात् अजर हे जरारहिताग्ने ते त्वां परि चरन्ति यजमानाः । तत्र दृष्टान्तः । श्रुष्टीवानो न दूता इव । ते यथा वार्ताविशेषप्रदानेन राजानं सेवन्ते तद्वत् ॥‘छन्दसीवनिपौ’ इति वनिप् । छान्दसं प्रत्ययाद्युदात्तत्वम् ॥ अजर भक्तानामजरयितः ॥ अन्तर्भावितण्यर्थात् पचाद्यच् । यद्वा । अजर अस्तोतः । जरा स्तुतिः । असौ न कस्यापि स्तोता भवति किंतु सर्वैः स्वयं स्तूयते । तादृशं त्वां परिचरन्तीत्यर्थः ॥

English translation:

“You, Agni, the destroyer (of enemies) by your strength, the possessor of great splendour, as born for the sake of sacrificing to the gods, as riches (are genitive rated) for the sake of sacrificing to the gods; verily your exhilaration is most brilliant, your worship is most productive of renown; hence, undecaying Agni, (sacrificers) wait upon you, like envoys (upon a prince; upon you), who preserve (your votaries) from decay.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Ajara = undecaying, not causing decay; or, one who does not praise others; one to whom along praise is due

You, Agni, are born as strongest by your strength, most tempestuous, for the divine conclave—like wealth for the divine conclave—
for most tempestuous is your exuberance and most brilliant your resolve—
and then they attentively surround you, o unaging one—like obedient (servants), o unaging one.

The hapax splv. sáhantama- does not require the positing (with Grassmann) of an otherwise unattested n-stem sáhan-. A nonce derivation from the pres. part. sáhant- (with simplification of the cluster sáhan(t)-tama-, with AiG II.2.597, etc.) is certainly possible, and the full grade with nasal might have been constructed as a partial match for its parallels śuṣmíntama- and dyumníntama-.

I.127.9-10: The ends of both a-pādas are variants of each other: 9a … sáhasā sáhantamaḥ, 10a … sáhasā sáhasvate, each following a metrical rest.

Thou, Agni, most victorious with thy conquering strength, most Mighty One, art born for service of the Gods, like wealth for service of the Gods.
Most mighty is thine ecstasy, most splendid is thy mental power.
Therefore men wait upon thee, undecaying One, like vassals, undecaying One.

Thou, O Agni, art born, the mightiest by might 1, for the divine world, the strongest one, like wealth for the divine world. For thy delight is most strong, and thy power is most brilliant. And they walk around thee 2, O (god) who never growest old, like obedient (servants), O (god) who never growest old.

Du Agni wirst als der an Macht mächtigste, als der ungestümste für den Gottesdienst, denn deine Begeisterung ist die ungestümste und deine Einsicht die erleuchtetste. Darum dienen sie dir, du Alterloser, wie Hörige, du Alterloser.

O Agni du, als kräftigster an Siegeskraft, als mächtiger wirst du erzeugt zum Gottesdienst, wie Reichthum zu dem Gottesdienst, Dein Rausch ist ja der mächtigste, dein Wille ist der kräftigste, Drum huldigen dir alle, der du nie verlischst, wie Diener, der du nie verlischst.

Ты, о Агни, самый сильный по силе,
Самый неистовый, рождаешься для службы богам,
Словно богатство, для службы богам:
Ведь твое опьянение – самое неистовое,
А сила духа – самая блистательная.
Вот почему они служат тебе, о нестареющий,
Как слуги, о нестареющий.

• अग्निः
• परुच्छेपो दैवोदासिः
• अष्टिः
• मध्यमः

फिर राजा आदि कैसे होते, इस विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - हे (अजर) तरुण अवस्थावाले के (न) समान (अजर) अजन्मा परमेश्वर में रमते हुए (अग्ने) शूरवीर विद्वान् ! (देवतातये) विद्वान् के लिये (रयिः) धन जैसे (न) वैसे (देवतातये) विद्वानों के सत्कार के लिये (सहन्तमः) अतीव सहनशील (शुष्मिन्तमः) अत्यन्त प्रशंसित बलवान् (त्वम्) आप (सहसा) बल से (जायसे) प्रकट होते हो जिन (ते) आपका (शुष्मिन्तमः) अत्यन्त बलयुक्त (द्युम्निन्तमः) जिनके सम्बन्ध में बहुत धन विद्यमान वह अत्यन्त धनी (मदः) हर्ष (उत) और (क्रतुः) यज्ञ (हि) ही है (अध) अनन्तर (ते) आपके (श्रुष्टीवानः) शीघ्र क्रियावाले (स्म) ही (परि, चरन्ति) सब ओर से चलते वा आपकी परिचर्या करते उन आपका हम लोग आश्रय करें ॥ ९ ॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। जो मनुष्य शरीर और आत्मा के बल से युक्त, अच्छे प्रकार ज्ञाता, विद्या आदि धन प्रकाश युक्त सन्तानोंवाले होते हैं, वे सुख करनेवाले होते हैं ॥ ९ ॥

अन्वय: हे अजर नेवाजराग्ने विद्वन् देवतातये रयिर्नेव देवतातये सहन्तमः शुष्मिन्तमस्त्वं सहसा जायसे यस्य ते तव शुष्मिन्तमो द्युम्निन्तमो मद उतापि क्रतुर्हि विद्यते। अध ते तव श्रुष्टीवानः स्म परिचरन्ति तं त्वां सर्वे वयमाश्रयेम ॥ ९ ॥

पुनः राजादयो जनाः कीदृशा जायन्त इत्याह ।

पदार्थान्वयभाषाः - (त्वम्) (अग्ने) शूरवीर विद्वन् (सहसा) बलेन (सहन्तमः) अतिशयेन सह इति सहन्तमः (शुष्मिन्तमः) प्रशंसितं बलं विद्यते यस्य स शुष्मी सोऽतिशयितः (जायसे) (देवतातये) देवाय विदुषे (रयिः) श्रीः (न) इव (देवतातये) देवानां विदुषामेव सत्काराय (शुष्मिन्तमः) अतिशयेन बलवान् (हि) खलु (ते) तव (मदः) हर्षः (द्युम्निन्तमः) बहूनि द्युम्नानि धनानि विद्यन्ते यस्य स द्युम्नी इति द्युम्निन्तमः अत्र सर्वत्र नाद्घस्य। अष्टा० ८। २। १७। इति नुट् । (उत) अपि (क्रतुः) (अध) आनन्तर्ये (स्म) एव। अत्र निपातस्य चेति दीर्घः। (ते) तव (परि) सर्वतः (चरन्ति) (अजर) जरादोषरहित (श्रुष्टीवानः) शीघ्रक्रियायुक्ताः (न) इव (अजर) योऽजे जन्मरहित ईश्वरे रमते तत्सम्बुद्धौ। अत्र वाच्छन्दसीत्यविहितो डः ॥ ९ ॥

भावार्थभाषाः - अत्रोपमालङ्कारः। ये मनुष्याः सशरीरात्मबलाः प्राज्ञाः श्रीमत्प्रजा जायन्ते ते सुखकारका भवन्ति ॥ ९ ॥

भावार्थभाषाः - या मंत्रात उपमालंकार अहे. जी माणसे शरीर व आत्मा यांच्या बलाने युक्त, प्राज्ञ, विद्या इत्यादी धन, उत्तम संतान यांनी युक्त असतात, ती सुख देणारी असतात. ॥ ९ ॥

• देवता - अग्निः
• ऋषिः - परुच्छेपो दैवोदासिः
• छन्दः - अत्यष्टिः

प्र᳓ वो महे᳓ · स᳓हसा स᳓हस्वत
उषर्बु᳓धे · पशुषे᳓ न᳓ अग्न᳓ये
स्तो᳓मो बभूतु अग्न᳓ये
प्र᳓ति य᳓द् ईं हवि᳓ष्मान्
वि᳓श्वासु क्षा᳓सु जो᳓गुवे
अ᳓ग्रे रेभो᳓ न᳓ जरत ऋषूणां᳐᳓
जू᳓र्णिर् हो᳓त ऋषूणा᳐᳓म्

Strata
Archaic

Pāda-label
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).

Morph
mahé ← máh- (nominal stem)
{case:DAT, gender:M, number:SG}

prá ← prá (invariable)

sáhasā ← sáhas- (nominal stem)
{case:INS, gender:N, number:SG}

sáhasvate ← sáhasvant- (nominal stem)
{case:DAT, gender:M, number:SG}

vaḥ ← tvám (pronoun)
{case:ACC, number:PL}

agnáye ← agní- (nominal stem)
{case:DAT, gender:M, number:SG}

ná ← ná (invariable)

paśuṣé ← paśuṣā́- (nominal stem)
{case:DAT, gender:M, number:SG}

uṣarbúdhe ← uṣarbúdh- (nominal stem)
{case:DAT, gender:M, number:SG}

agnáye ← agní- (nominal stem)
{case:DAT, gender:M, number:SG}

babhūtu ← √bhū- (root)
{number:SG, person:3, mood:IMP, tense:PRF, voice:ACT}

stómaḥ ← stóma- (nominal stem)
{case:NOM, gender:M, number:SG}

havíṣmān ← havíṣmant- (nominal stem)
{case:NOM, gender:M, number:SG}

īm ← īm (invariable)

práti ← práti (invariable)

yát ← yá- (pronoun)
{case:NOM, gender:N, number:SG}

jóguve ← √gu- 1 (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:MED}

kṣā́su ← kṣám- (nominal stem)
{case:LOC, gender:F, number:PL}

víśvāsu ← víśva- (nominal stem)
{case:LOC, gender:F, number:PL}

ágre ← ágra- (nominal stem)
{case:LOC, gender:N, number:SG}

jarate ← √gr̥̄- 1 (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:MED}

ná ← ná (invariable)

rebháḥ ← rebhá- (nominal stem)
{case:NOM, gender:M, number:SG}

r̥ṣūṇā́m ← r̥ṣú- (nominal stem)
{case:GEN, gender:M, number:PL}

hótā ← hótar- (nominal stem)
{case:NOM, gender:M, number:SG}

jū́rṇiḥ ← jū́rṇi- (nominal stem)
{case:NOM, gender:M, number:SG}

r̥ṣūṇā́m ← r̥ṣú- (nominal stem)
{case:GEN, gender:M, number:PL}

प्र । वः॒ । म॒हे । सह॑सा । सह॑स्वते । उ॒षः॒ऽबुधे॑ । प॒शु॒ऽसे । न । अ॒ग्नये॑ । स्तोमः॑ । ब॒भू॒तु॒ । अ॒ग्नये॑ ।
प्रति॑ । यत् । ई॒म् । ह॒विष्मान् । विश्वा॑सु । क्षासु॑ । जोगु॑वे ।
अग्रे॑ । रे॒भः । न । ज॒र॒ते॒ । ऋ॒षू॒णाम् । जूर्णिः॑ । होता॑ । ऋ॒षू॒णाम् ॥

• pra
• [adverb]
• “towards; ahead.”

• vo ← vaḥ ← tvad
• [noun], genitive, plural
• “you.”

• mahe ← mah
• [noun], dative, singular, masculine
• “great; great; distinguished; much(a); adult; long; high.”

• sahasā ← sahas
• [noun], instrumental, singular, neuter
• “force; strength; might; sahas [word]; conquest.”

• sahasvata ← sahasvate ← sahasvat
• [noun], dative, singular, masculine
• “mighty; powerful.”

• uṣarbudhe ← uṣarbudh
• [noun], dative, singular, masculine
• “early rising.”

• paśuṣe ← _ ← √_
• [?]
• “_”

• nāgnaye ← na
• [adverb]
• “not; like; no; na [word].”

• nāgnaye ← agnaye ← agni
• [noun], dative, singular, feminine
• “fire; Agni; sacrificial fire; digestion; cautery; Plumbago zeylanica; fire; vahni; agni [word]; agnikarman; gold; three; jāraṇa; pyre; fireplace; heating.”

• stomo ← stomaḥ ← stoma
• [noun], nominative, singular, masculine
• “hymn; Stoma; stoma [word].”

• babhūtv ← babhūtu ← bhū
• [verb], singular, Perfect imperative
• “become; be; originate; transform; happen; result; exist; be born; be; be; come to life; grow; elapse; come to mind; thrive; become; impend; show; conceive; understand; stand; constitute; serve; apply; behave.”

• agnaye ← agni
• [noun], dative, singular, masculine
• “fire; Agni; sacrificial fire; digestion; cautery; Plumbago zeylanica; fire; vahni; agni [word]; agnikarman; gold; three; jāraṇa; pyre; fireplace; heating.”

• prati
• [adverb]
• “towards; per; regarding; respectively; according to; until.”

• yad ← yat
• [adverb]
• “once [when]; because; that; if; how.”

• īṃ ← īm ← īṃ
• [adverb]

• haviṣmān ← haviṣmat
• [noun], nominative, singular, masculine
• “sacrificing.”

• viśvāsu ← viśva
• [noun], locative, plural, feminine
• “all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

• kṣāsu ← kṣā
• [noun], locative, plural, feminine
• “Earth; Earth.”

• joguve ← joguv ← √gu
• [verb], singular, Present indikative

• agre ← agra
• [noun], locative, singular, neuter
• “tip; beginning; peak; end; front; top; beginning; battlefront; agra [word]; acme; fingertip; top; best; optimum; climax; matter; glans.”

• rebho ← rebhaḥ ← rebha
• [noun], nominative, singular, masculine
• “bard; eulogist.”

• na
• [adverb]
• “not; like; no; na [word].”

• jarata ← jarate ← jṛ
• [verb], singular, Present indikative
• “sing.”

• ṛṣūṇāṃ ← ṛṣūṇām ← ṛṣu
• [noun], genitive, plural, masculine

• jūrṇir ← jūrṇiḥ ← jūrṇi
• [noun], nominative, singular, masculine

• hota ← hotar ← hotṛ
• [noun], vocative, singular, masculine
• “Hotṛ.”

• ṛṣūṇām ← ṛṣu
• [noun], genitive, plural, masculine

हे उद्गात्रादयः स्तोतारः वः युष्माकं संबन्धि स्तोमः स्तोत्रम् अग्नये प्र बभूतु प्रीणयितुं समर्थं भवतु ॥ छान्दसः शपः श्लुः । अत्वं चाभ्यासस्य । ‘ भूसुवोस्तिङि’ इति गुणाभावः ॥ कीदृशायाग्नये । महे महते पूज्याय सहसा पराभिभवसामर्थ्येन तद्वते उषर्बुधे उषःकाले प्रबुध्यमानाय ॥ ‘ अहरादीनां पत्यादिषूपसंख्यानम् ’ इति रत्वम् । पशुषे पशुफलप्रदाय । नशब्दोऽत्र अपिशब्दार्थः । यद्वा । पशुषे पशुप्रदात्रे प्रभवे यथा स्तुतिः क्रियते तद्वत् । किमर्थमिति तदुच्यते । ईम् एनमग्निं प्रति लक्षीकृत्य हविष्मान् घृतादिहविर्युक्तः यजमानः विश्वासु क्षासु सर्वासु निवासभूतासु वेदिभूमिषु जोगुवे अत्यर्थं गच्छति ॥ गुवतेर्यङलुगन्तात् छान्दसो लिट् । व्यत्ययेनात्मनेपदम् । ‘ °अमन्त्रे ’ इति पर्युदासात् आमभावः ॥ क्षेति भूनाम, ‘क्षा क्षामा ’ ( नि. १. १. ५) इति तन्नामसु पाठात् । ऋषूणाम् आगन्तॄणां देवानां मध्ये श्रेष्ठमग्निं जूर्णिः स्तुतिकुशलः होता अग्रे इतरदेवेभ्यः पूर्वं जरते स्तौति । तत्र दृष्टान्तः । ऋषूणां महतां धनवताम् अग्रे रेभो न वन्दीव ॥ ‘ ऋषी गतौ ’ । औणादिकः कुप्रत्ययः । ‘ नामन्यतरस्याम्’ इति नाम उदात्तत्वम् यद्वा । ऋषूणाम् इत्येतत् होतृविशेषणम् । ऋषूणां ज्ञानवतां मध्ये श्रेष्ठोऽयं होता इत्यर्थः ॥

English translation:

“May your praise, (oḥ priests), become grateful to Agni, who is desrving of laudation, who is of strength to overcome the strong, who is awakened at the dawn; to Agni, as if to a giver of cattle. Inasmuch as the presenter of the oblation repairs assiduously to every altar, the invoking priest, well-skilled in (pious) praise, glorifies him (Agni) as the first of the attaining (divinities), as a herald (recites the praises) of illustrious (men).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The last pāda: lit. ‘in front, a herald, like praisers of the illustrious (ṛṣūṇām)

Let your (praise) (stand) out for the great one, who is strong by strength, wakening at dawn, for Agni, as if for a winner of cattle—let (your) praise stand (out) for Agni.
When someone with an oblation is calling on him in all the lands, in advance of (dawn’s) rays he “sings” [=crackles] like a hoarse-voiced (singer)—the glowing Hotar, (in advance of) the rays.

The first three pādas are an esp. nice example of the syntactic complementarity between the tag-pāda c and what precedes. The subject and the verb are withheld until c (stómaḥ and babhūtu respectively), with the preverb determining the verbal lexeme (prá) and the possessive pronoun limiting the praise (vaḥ) found in the first pāda – and the recipient agnáye the only thing held in common between ab and c. Thus neither ab nor c is complete in itself: their elements need to be intermingled to produce the full sense. The name of the recipient is also held until the end of the two-pāda opening, though prepared for by a series of datives.

Schaeffer (Inten. 114) argues persuasively that the intens. joguve is “lokaldistributiv” with the loc. phrase víśvāsu kṣā́su “in all lands.”

To him the mighty, conquering with victorious strength, to Agni walking with the dawn, who sendeth kine, be sung your laud, to Agni sung;
As he who with oblation comes calls him aloud in every place.
Before the brands of fire he shouteth singerlike, the herald, kindler of the brands.

Let your praise go forth to the great Agni, who is mighty in his might, who awakens at dawn, like a winner of cattle 1—let it go forth to Agni. When (the worshipper) rich in offerings has loudly praised him 2 in all lands 3, he wakes 4 like a singer in front of the dawns 5, the flaming one (?), the Hotri (in front) of the dawns 5.

Dem großen, an Macht übermächtigen, frühwachen Agni soll wie einem Viehspender euer Lob dem Agni gelten. Wenn ihn an allen Orten der Opfernde anruft, läßt der Hotri wie ein Barde den Weckruf ertönen noch vor den Morgenstrahlen, der glühende Hotri vor den Morgenstrahlen.

Auf, eurem grossen, kräftigsten an Siegeskraft, dem früh erwachten Agni, ihm, der Heerden schenkt, dem Agni sei eur Lob gebracht; Wenn ihn der Opferbringende an allen Orten kräftig ruft, Dann rauscht den Flammen wie ein Sänger er voran, der Priester knisternd, ihrer Glut.

Для великого, сильного по силе,
Пробуждающегося на заре, для Агни, как для добытчика скота,
Пусть возрастет ваша хвала – для Агни!
Когда приносящий жертву громко
Окликнул его во всех местах,
Он, как певец, отзывается (еще) до утренних лучей,
Пламенный хотар – (еще) до утренних лучей.

• अग्निः
• परुच्छेपो दैवोदासिः
• भुरिगतिशक्वरी
• पञ्चमः

फिर समस्त मनुष्यों को क्या करना चाहिये, इस विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - हे मनुष्यो ! (वः) तुम लोगों के (सहस्वते) बहुत बलयुक्त (उषर्बुधे) प्रत्येक प्रभात समय में जागने और (पशुषे) प्रबन्ध बाँधनेहारे (महे) बड़े (जोगुवे) निरन्तर उपदेशक (अग्नये) बिजुली के (न) समान (अग्नये) प्रकाशमान के लिये (विश्वासु) सब (क्षासु) भूमियों में (हविष्मान्) प्रशंसित ग्रहण किये हुए व्यवहार जिसमें विद्यमान वह (स्तोमः) प्रशंसा (सहसा) बल के साथ (प्र, बभूतु) समर्थ हो (रेभः) उपदेश करनेवाले के (न) समान (अग्रे) आगे (ऋषूणाम्) जिन्होंने विद्या पाई वा जो विद्या को जानना चाहते उनकी विद्याओं की (ईम्) सब ओर से (प्रति, जरते) प्रत्यक्ष में स्तुति करता (यत्) जो (होता) भोजन करनेवाला (जूर्णिः) जूड़ी आदि रोग से रोगी हो वह (ऋषूणाम्) जिन्होंने वैद्य विद्या पाई अर्थात् उत्तम वैद्य हैं, उनके समीप जाकर रोगरहित हो ॥ १० ॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। जैसे विद्वान् जन विद्या प्राप्ति के लिये अच्छा यत्न करते हैं, वैसे इस संसार में सब मनुष्यों को प्रयत्न करना चाहिये ॥ १० ॥

अन्वय: हे मनुष्या वः सहस्वत उषर्बुधे पशुषे महे जोगुवेऽग्नये नाग्नये विश्वासु क्षासु हविष्मान् स्तोमः सहसा प्रबभूतु रेभो नाग्रे ऋषूणां विद्या ईम् प्रति जरते यद्यो होता जूर्णिर्भवेत् स ऋषूणां सामीप्यं गत्वाऽरोगी भवेत् ॥ १० ॥

पुनरखिलैर्मनुष्यैः किं कर्त्तव्यमित्याह ।

पदार्थान्वयभाषाः - (प्र) (वः) युष्माकम् (महे) महते (सहसा) बलेन (सहस्वते) बहुबलयुक्ताय (उषर्बुधे) प्रत्युषःकालजागरकाय (पशुषे) बन्धकाय (न) इव (अग्नये) प्रकाशमानाय (स्तोमः) स्तुतिः (बभूतु) भवतु। अत्र बहुलं छन्दसीति शपः श्लुः। (अग्नये) विद्युतइव (प्रति) प्रत्यक्षे (यत्) (ईम्) सर्वतः (हविष्मान्) प्रशस्तानि हवींषि गृहीतानि विद्यन्ते यस्य सः (विश्वासु) सर्वासु (क्षासु) भूमिषु। क्षेति पृथिविना०। निघं० १। १। (जोगुवे) भृशमुपदेशकाय (अग्रे) प्रथमतः (रेभः) उपदेशकः (न) इव (जरते) स्तौति (ऋषूणाम्) प्राप्तविद्यानां जिज्ञासूनां वा (जूर्णिः) रोगवान् (होता) अत्ता (ऋषूणाम्) प्राप्तवैद्यकविद्यानाम् ॥ १० ॥

भावार्थभाषाः - अत्रोपमालङ्कारः। यथा विद्वांसो विद्याप्राप्तये प्रयतन्ते तथेह सर्वैर्मनुष्यैः प्रयतितव्यम् ॥ १० ॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जसे विद्वान लोक विद्या प्राप्तीसाठी चांगला प्रयत्न करतात तसे या संसारात सर्व माणसांनी प्रयत्न केले पाहिजेत. ॥ १० ॥

• देवता - अग्निः
• ऋषिः - परुच्छेपो दैवोदासिः
• छन्दः - अत्यष्टिः

स᳓ नो ने᳓दिष्ठं द᳓दृशान आ᳓ भर
अ᳓ग्ने देवे᳓भिः स᳓चनाः सुचेतु᳓ना
महो᳓ रायः᳓ सुचेतु᳓ना
म᳓हि शविष्ठ नस् कृधि
संच᳓क्षे भुजे᳓ अस्यइ᳓
म᳓हि स्तोतृ᳓भ्यो मघवन् सुवी᳓रियम्
म᳓थीर् उग्रो᳓ न᳓ श᳓वसा

Strata
Archaic

Pāda-label
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).
genre M;; uneven lyric; see Arnold (1905) 154, 244 (Appendix III).

Morph
ā́ ← ā́ (invariable)

bhara ← √bhr̥- (root)
{number:SG, person:2, mood:IMP, tense:PRS, voice:ACT}

dádr̥śānaḥ ← √dr̥ś- (root)
{case:NOM, gender:M, number:SG, tense:PRF, voice:MED}

naḥ ← ahám (pronoun)
{case:ACC, number:PL}

nédiṣṭham ← nédiṣṭha- (nominal stem)
{case:NOM, gender:N, number:SG}

sá ← sá- ~ tá- (pronoun)
{case:NOM, gender:M, number:SG}

ágne ← agní- (nominal stem)
{case:VOC, gender:M, number:SG}

devébhiḥ ← devá- (nominal stem)
{case:INS, gender:M, number:PL}

sácanāḥ ← sácanas- (nominal stem)
{case:NOM, gender:M, number:SG}

sucetúnā ← sucetúna- (nominal stem)
{case:INS, gender:M, number:SG}

maháḥ ← máh- (nominal stem)
{case:GEN, gender:M, number:SG}

rāyáḥ ← rayí- ~ rāy- (nominal stem)
{case:ACC, gender:M, number:PL}

sucetúnā ← sucetúna- (nominal stem)
{case:INS, gender:M, number:SG}

kr̥dhi ← √kr̥- (root)
{number:SG, person:2, mood:IMP, tense:AOR, voice:ACT}

máhi ← máh- (nominal stem)
{case:NOM, gender:N, number:SG}

naḥ ← ahám (pronoun)
{case:ACC, number:PL}

śaviṣṭha ← śáviṣṭha- (nominal stem)
{case:VOC, gender:M, number:SG}

asyaí ← ayám (pronoun)
{case:DAT, gender:F, number:SG}

bhujé ← bhúj- (nominal stem)
{case:DAT, gender:F, number:SG}

saṁcákṣe ← √cakṣ- (root)
{case:DAT, number:SG}

maghavan ← maghávan- (nominal stem)
{case:VOC, gender:M, number:SG}

máhi ← máh- (nominal stem)
{case:NOM, gender:N, number:SG}

stotŕ̥bhyaḥ ← stotár- (nominal stem)
{case:DAT, gender:M, number:PL}

suvī́ryam ← suvī́rya- (nominal stem)
{case:NOM, gender:N, number:SG}

máthīḥ ← √mathⁱ- (root)
{number:SG, person:2, mood:INJ, tense:AOR, voice:ACT}

ná ← ná (invariable)

śávasā ← śávas- (nominal stem)
{case:INS, gender:N, number:SG}

ugráḥ ← ugrá- (nominal stem)
{case:NOM, gender:M, number:SG}

सः । नः॒ । नेदि॑ष्ठम् । ददृ॑शानः । आ । भ॒र॒ । अग्ने॑ । दे॒वेभिः॑ । सऽच॑नाः । सुऽचे॒तुना॑ । म॒हः । रा॒यः । सु॒ऽचे॒तुना॑ ।
महि॑ । श॒वि॒ष्ठ॒ । नः॒ । कृ॒धि॒ । स॒म्ऽचक्षे॑ । भु॒जे । अ॒स्यै ।
महि॑ । स्तो॒तृऽभ्यः॑ । म॒घ॒ऽव॒न् । सु॒ऽवीर्य॑म् । मथीः॑ । उ॒ग्रः । न । शव॑सा ॥

• sa ← tad
• [noun], nominative, singular, masculine
• “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”

• no ← naḥ ← mad
• [noun], genitive, plural
• “I; mine.”

• nediṣṭhaṃ ← nediṣṭham ← nediṣṭha
• [noun], accusative, singular, neuter
• “following.”

• dadṛśāna ← dadṛśānaḥ ← dṛś
• [verb noun], nominative, singular
• “see; observe; view; visit; look; learn; meet; read; teach; examine; watch; see; notice; perceive; diagnose; travel to; show; detect; know; know; understand; understand; follow.”

• ā
• [adverb]
• “towards; ākāra; until; ā; since; according to; ā [suffix].”

• bharāgne ← bhara ← bhṛ
• [verb], singular, Present imperative
• “bring; hold; fill; support; wear; possess; carry; nourish; keep; hire; have; satiate; follow; bear.”

• bharāgne ← agne ← agni
• [noun], vocative, singular, masculine
• “fire; Agni; sacrificial fire; digestion; cautery; Plumbago zeylanica; fire; vahni; agni [word]; agnikarman; gold; three; jāraṇa; pyre; fireplace; heating.”

• devebhiḥ ← deva
• [noun], instrumental, plural, masculine
• “Deva; Hindu deity; king; deity; Indra; deva [word]; God; Jina; Viśvedevās; mercury; natural phenomenon; gambling.”

• sacanāḥ ← sacanas
• [noun], nominative, singular, masculine

• sucetunā
• [adverb]

• maho ← mahaḥ ← mah
• [noun], accusative, plural, masculine
• “great; great; distinguished; much(a); adult; long; high.”

• rāyaḥ ← rai
• [noun], accusative, plural, masculine
• “wealth; possession; rai [word]; gold.”

• sucetunā
• [adverb]

• mahi
• [noun], accusative, singular, neuter
• “great; firm.”

• śaviṣṭha
• [noun], vocative, singular, masculine
• “mighty.”

• nas ← naḥ ← mad
• [noun], dative, plural
• “I; mine.”

• kṛdhi ← kṛ
• [verb], singular, Aorist imperative
• “make; perform; cause; produce; shape; construct; do; put; fill into; use; fuel; transform; bore; act; write; create; prepare; administer; dig; prepare; treat; take effect; add; trace; put on; process; treat; heed; hire; act; produce; assume; eat; ignite; chop; treat; obey; manufacture; appoint; evacuate; choose; understand; insert; happen; envelop; weigh; observe; practice; lend; bring; duplicate; plant; kṛ; concentrate; mix; knot; join; take; provide; utter; compose.”

• saṃcakṣe ← saṃcakṣ ← √cakṣ
• [verb noun]

• bhuje ← bhuj
• [verb noun]
• “eat; enjoy; consume; eat; love; burn; run down; enjoy; live on.”

• asyai ← idam
• [noun], dative, singular, feminine
• “this; he,she,it (pers. pron.); here.”

• mahi
• [noun], accusative, singular, neuter
• “great; firm.”

• stotṛbhyo ← stotṛbhyaḥ ← stotṛ
• [noun], dative, plural, masculine
• “laudatory; worshiping.”

• maghavan
• [noun], vocative, singular, masculine
• “big.”

• suvīryam ← su
• [adverb]
• “very; well; good; nicely; beautiful; su; early; quite.”

• suvīryam ← vīryam ← vīrya
• [noun], accusative, singular, neuter
• “potency; vīrya; heroism; potency; strength; semen; power; deed; active agent; efficacy; vīryapāramitā; gold; vigor; vīrya [word]; virility; manfulness; jewel; force.”

• mathīr ← mathīḥ ← math
• [verb], singular, Aorist inj. (proh.)
• “churn; knead; trample; full; stir; crush.”

• ugro ← ugraḥ ← ugra
• [noun], nominative, singular, masculine
• “powerful; awful; dangerous; intense; mighty; potent; colicky; atrocious.”

• na
• [adverb]
• “not; like; no; na [word].”

• śavasā ← śavas
• [noun], instrumental, singular, neuter
• “strength; power; superiority.”

हे अग्ने सः त्वं नः नेदिष्ठम् अत्यन्तसमीपे ददृशानः वेद्यां ददृशानः दीप्तत्वेन दृश्यमानः देवेभिः सचना: इतरैर्देवैः समानान्नः । अग्निमुखेनैव इतरेषां हविःस्वीकारात् समानान्नत्वम् । सुचेतुना शोभनेन चेतनेन चेतसा वा । पुनस्तदेव विशेष्यते । सुचेतुना शोभनचेतोवता मया ॥ औणादिक उः । बहुव्रीहौ नञ्सुभ्याम् ’ इत्युत्तरपदान्तोदात्तत्वम् ॥ युक्तेन । त्वदायत्ते मयि अनुग्रहयुक्तेनेत्यर्थः । तादृशस्त्वं महः पूजनीयानि रायः धनानि आ भर अस्माकमाहर । हे अग्ने शविष्ठ बलवन्नग्ने नः अस्मभ्यं महि महदन्नं महतीं कीर्तिं वा कृधि कुरु संपादय । शविष्ठेति संबोधितत्वात् तदेव प्रार्थ्यते इति गम्यते । किमर्थम् । संचक्षे सम्यग्दर्शनीयत्वाय अस्यै अस्याः पृथिव्याः संबन्धिने भुजे भोगाय । यद्वा । संचक्षे भुजे इति सामानाधिकरण्यम् । सम्यग्दर्शनीयाय भोगायेत्यर्थः । न केवलं यजमानेभ्योऽस्मभ्यमेव अपि तु स्तोतृभ्यः स्तोत्रकर्तृभ्योऽपि हे मघवन् अन्नवन्नग्ने सुवीर्यं शोभनपुत्रभृत्याद्युपेतं धनं शोभनसामर्थ्यं वा कृधि कुरु । किंच शवसा बलेन युक्तः सन् मथीः अस्मद्विरोधनो नाशय । लुङि ‘ ह्वयन्तक्षण° ’ इति वृद्धिप्रतिषेधः । कारकपक्षे औणादिक ईकारः । आद्युदात्तश्छान्दसः ॥ यद्वा । मथीः मथनवांस्त्वम् अस्मदर्थं शवसा बलेन युक्तो भवेति शेषः । तत्र दृष्टान्त । उग्रो न शवसा । यथा कश्चित् क्रूरः शवसा बलेन मथीर्भवति तद्वत् ॥ ॥ १३ ॥

English translation:

“Agni, do youur becoming visible close to us, and partaking with benignant intent of (the sacrificial) food along with the gods, bestow upon us abundant riches, with benignant intent. Most mighty Agni, render us illustrious, that we may behold and enjoy (this earth); and grant greatness with excellent progeny to those who praise you, possessor of wealth, destroyer of foes, like a fierce (giant) in strength.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Ugra na savasa: kaścin krūra, some one cruel or fierce

Becoming visible in the nearest nearness, bring here to us, o Agni, in concert with the gods, (riches) through your kind attention—great riches through your kind attention.
Make us regard something great, o most powerful one, for our
benefit here.
Plunder, churn a great mass of good heroes for the praisers, liberal one—like a mighty (warrior) with vast power.

The latter part of this verse shows a nice phonological pattern, with the initial words in the pāda being c mahó, d máhi, f máhi, but g máthīr. The first three all belong of course to the mah (‘great’) family, but the last is a verb form whose apparent near match with the two preceding máhi belies its independent grammatical identity.

There is probably also a phonological impetus for the use of sácanas- instead of the much more common sajóṣas- in b: sácanās better matches sucetúnā.

In de most tr. (including me) take máhi … nas kṛdhi, saṃcákṣe … as an infinitive phrase, “make us regard (something) great.” Keydana (Infin. 342) allows this possibility, but also raises the possibility of an adjunct usage: “make something great for us, for seeing.” Although I recognize that the latter is not excluded, I think the infinitive reading is the more likely – on the basis of the other dative phrase in e, bhujé asyaí. The final position of asyaí here is odd, and in fact the use of it at all is odd, given that an unadorned bhujé ends 8b and its tag-pāda 8c. I think that we have a demonstrative adj. with bhujé in this verse in order to anchor bhujé as a noun and to distinguish it from the immediately preceding dative, also built to a root noun, but in infinitival function. In other words, the asyaí serves to polarize the grammatical functions of two identically formed nominals.

In máthīḥ I see the same pun on the two roots √math as was found in 7c. Here the plundering sense is appropriate to the simile ugró ná śávasā “like a mighty (warrior) with vast power,” while the churn sense is attached to Agni as fire the substance. Although the ritual fire is churned (passively), we can imagine Agni using the same means that produced him (churning) to produce something for us. (So, more or less, Geldner) Narten (KlSch 24; followed apparently by Witzel Gotō) feels that máthīḥ here can only have the ‘rob’ sense, because only fire can be the obj. of the ‘churn’ sense, but this opinion displays, at least in my view, the often deficient poetic and imaginative sense of the Erlangen school.

Agni, beheld by us in nearest neighbourhood, accordant with the Gods, bring us, with gracious love, great riches with thy gracious love.
Give us O Mightiest, what is great, to see and to enjoy the earth.
As one of awful power, stir up heroic might for those who praise thee, Bounteous Lord!

Thus being seen by us, bring near to us, O Agni, graciously united with the gods, benignantly, great wealth benignantly. Make us behold great (bliss of valiant offspring 1), O mightiest one, that we may obtain such enjoyment. Produce great bliss of valiant offspring, O bountiful Lord, (as fire is produced) by attrition, for those who praise thee, like a strong hero in thy might.

Der du in nächster Nähe erscheinst, bring, Agni, uns einträchtig mit den Göttern aus Wohlwollen große Reichtümer aus Wohlwollen! Laß uns, Mächtigster, Großes schauen um dies zu genießen. Reib uns Sängern, du Freigebiger, große gute Sohnschaft heraus, wie ein Starker das Feuer mit Kraft austreibt.

In nächster Nähe, Agni du, geschaut von uns, vereinigt mit den Göttern bringe wohlgesinnt uns grossen Reichthum wohlgesinnt, Recht grosses lass, o kräftigster, uns sehen und geniessen hier, Errege grosse Heldenkraft, o mächtiger, den Sängern, starker du an Kraft.

Давая себя увидеть совсем близко, принеси нам,
О Агни, единый с богами, по доброй воле,
Великое богатство – по доброй воле!
Создай нам великое, о самый могучий,
Чтоб мы его увидели и насладились!
Великое богатство героями, о щедрый, добудь трением
Для восхвалителей, как грозный (добывает) силой!

• अग्निः
• परुच्छेपो दैवोदासिः
• भुरिगष्टिः
• मध्यमः

फिर विद्यार्थियों को क्या करना चाहिये, इस विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - हे (मघवन्) प्रशंसित धनयुक्त (शविष्ठ) अतीव बलवान् विद्यादि गुणों को पाये हुए (अग्ने) अग्नि के समान प्रकाशमान (सः) वह (ददृशानः) देखे हुए विद्वान् ! आप (सुचेतुना) सुन्दर समझनेवाले और (देवेभिः) विद्वानों के साथ (नः) हम लोगों के लिये (महः) बहुत (सचनाः) सम्बन्ध करने योग्य (रायः) धनों को (आ, भर) अच्छे प्रकार धारण करें (अस्यै) इस प्रजा के लिये (संचक्षे) उत्तमता में कहने उपदेश देने और (भुजे) इसको पालना करने के लिये (शवसा) अपने पराक्रम से (उग्रः) प्रचण्ड प्रतापवान् (न) के समान (मथीः) दुष्टों को मथनेवाले आप (नेदिष्ठम्) अत्यन्त समीप (महि) बहुत (सुवीर्यम्) उत्तम पराक्रम को अच्छे प्रकार धारण करो और इस (सुचेतुना) सुन्दर ज्ञान देनेवाले गुण से (महि) अधिकता से जैसे हो वैसे (स्तोतृभ्यः) स्तुति प्रशंसा करनेवालों से (नः) हम लोगों को विद्यावान् (कृधि) करो ॥ ११ ॥

भावार्थभाषाः - इस मन्त्र में उपमा और वाचकलुप्तोपमालङ्कार हैं। विद्यार्थियों को चाहिये कि सकल शास्त्र पढ़े हुए धार्मिक विद्वानों की प्रार्थना और सेवा कर पूरी विद्याओं को पावें, जिससे राजा और प्रजाजन विद्यावान् होकर निरन्तर धर्म का आचरण करें ॥ ११ ॥इस सूक्त में विद्वान् और राजधर्म का वर्णन होने से इस सूक्त के अर्थ की पिछले सूक्त के अर्थ के साथ एकता जाननी चाहिये ॥ यह एकसौ सत्ताईसवाँ सूक्त और तेरहवाँ वर्ग समाप्त हुआ ॥

अन्वय: हे मघवन् शविष्ठाग्ने स ददृशानस्त्वं सुचेतुना देवेभिश्च सह नो महः सचना राय आभरास्यै प्रजायै संचक्षे भुजे शवसोग्रो न मथीस्त्वं नेदिष्ठं महि सुवीर्यमाभराऽनेन सुचेतुना महि स्तोतृभ्यो नोऽस्मान्विद्यावतः कृधि ॥ ११ ॥

पुनर्विद्यार्थिभिः किं कर्त्तव्यमित्याह ।

पदार्थान्वयभाषाः - (सः) विद्वान् (नः) अस्मभ्यम् (नेदिष्ठम्) अतिशयेनान्तिकम् (ददृशानः) दृष्टवान् सन् (आ) समन्तात् (भर) धर (अग्ने) पावक इव वर्त्तमान (देवेभिः) विद्वद्भिः सह (सचनाः) समवेतुं योग्याः (सुचेतुना) सुष्ठुविज्ञात्रा (महः) महतः (रायः) धनानि (सुचेतुना) सुष्ठु चेतयित्रा (महि) महत् (शविष्ठ) अतिशयेन बलवान् प्राप्तविद्य (नः) अस्मान् (कृधि) कुरु (संचक्षे) सम्यगाख्यानाय (भुजे) पालनाय (अस्यै) प्रजायै (महि) महद्भ्यः (स्तोतृभ्यः) (मघवन्) पूजितधनयुक्त (सुवीर्यम्) शोभनं पराक्रमम् (मथीः) या दुष्टान् मथ्नाति सः (उग्रः) तेजस्वी (न) इव (शवसा) बलेन ॥ ११ ॥

भावार्थभाषाः - अत्रोपमावाचकलुप्तोपमालङ्कारौ। विद्यार्थिभिराप्तानध्यापकान् संप्रार्थ्य संसेव्य पूर्णा विद्याः प्रापणीयाः। येन राजप्रजाजना विद्यावन्तो भूत्वा सततं धर्ममाचरेयुः ॥ ११ ॥इति सप्तविंशत्युत्तरं शततमं सूक्तं त्रयोदशो वर्गश्च समाप्तः ॥

भावार्थभाषाः - या मंत्रात उपमा व वाचकलुप्तोपमालंकार आहेत. विद्यार्थ्यांनी संपूर्ण शास्त्र शिकलेल्या धार्मिक विद्वानांची प्रार्थना व सेवा करून पूर्ण विद्या प्राप्त करावी. ज्यामुळे राजा व प्रजा यांनी विद्यायुक्त होऊन निरंतर धर्माचे आचरण करावे. ॥ ११ ॥