१४१

• देवता - अग्निः
• ऋषिः - दीर्घतमा औचथ्यः
• छन्दः - जगती

ब᳓ळ् इत्था᳓ त᳓द् व᳓पुषे धायि दर्शतं᳓
देव᳓स्य भ᳓र्गः स᳓हसो य᳓तो ज᳓नि
य᳓द् ईम् उ᳓प ह्व᳓रते सा᳓धते मति᳓र्
ऋत᳓स्य धे᳓ना अनयन्त सस्रु᳓तः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
báṭ ← báṭ (invariable)

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

dhāyi ← √dhā- 1 (root)
{number:SG, person:3, mood:INJ, tense:AOR, voice:PASS}

itthā́ ← itthā́ (invariable)

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

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

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

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

jáni ← √janⁱ- (root)
{number:SG, person:3, mood:INJ, tense:AOR, voice:PASS}

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

yátas ← yátas (invariable)

hvárate ← √hvr̥- ~ hru- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:MED}

īm ← īm (invariable)

matíḥ ← matí- (nominal stem)
{case:NOM, gender:F, number:SG}

sā́dhate ← √sādh- ~ sidh- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:MED}

úpa ← úpa (invariable)

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

anayanta ← √nī- (root)
{number:PL, person:3, mood:IND, tense:IPRF, voice:MED}

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

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

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

बट् । इ॒त्था । तत् । वपु॑षे । धा॒यि॒ । द॒र्श॒तम् । दे॒वस्य॑ । भर्गः॑ । सह॑सः । यतः॑ । जनि॑ ।
यत् । ई॒म् । उप॑ । ह्वर॑ते । साध॑ते । म॒तिः । ऋ॒तस्य॑ । धेनाः॑ । अ॒न॒य॒न्त॒ । स॒ऽस्रुतः॑ ॥

• baﾱ ← baṭ
• [adverb]

• itthā
• [adverb]
• “thus; here.”

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

• vapuṣe ← vapus
• [noun], dative, singular, neuter
• “body; form; miracle; human body; beauty; look; spectacle; figure; embodiment.”

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

• darśataṃ ← darśatam ← darśata
• [noun], nominative, singular, neuter
• “beautiful; visible; beautiful.”

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

• bhargaḥ ← bhargas
• [noun], nominative, singular, neuter

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

• yato ← yatas
• [adverb]
• “from which; whence; wherein.”

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

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

• īm ← īṃ
• [adverb]

• upa
• [adverb]
• “towards; on; next.”

• hvarate ← hvṛ
• [verb], singular, Present indikative

• sādhate ← sādh
• [verb], singular, Present indikative
• “promote; succeed.”

• matir ← matiḥ ← mati
• [noun], nominative, singular, feminine
• “intelligence; decision; mind; hymn; purpose; idea; opinion; belief; desire; wish; conviction; plan; devotion.”

• ṛtasya ← ṛta
• [noun], genitive, singular, neuter
• “truth; order; fixed order; ṛta [word]; law; custom; custom.”

• dhenā ← dhenāḥ ← dhenā
• [noun], accusative, plural, feminine
• “river; lip; voice.”

• anayanta ← nī
• [verb], plural, Imperfect
• “bring; lead; spend; decant; enter (a state); remove; take out; take away; enforce; marry; carry; fill into; bring; learn; go out; add.”

• sasrutaḥ ← sasrut
• [noun], accusative, plural, feminine

देवस्य द्योतनशीलस्यादित्यस्य दर्शत सर्वदर्शनीयं तत् प्रसिद्धं भर्गः तेजः इत्था इत्थं सर्वैर्दृश्यमानप्रकारेण वपुषे शरीरव्यवहाराय दार्ढ्याय धायि धार्यते सर्वैः । बट् इत्था इत्युभे अपि सत्यनामनी, ’ बट् श्रत् सत्रा इत्था ’ (नि. ३. १०. १. ५) इति तन्नामसु पाठात् । जाठराग्निना भुक्तानां जरणेन शरीरधारणं प्रसिद्धम् । तत्रोपपत्तिमाह । यतः सहसः जनि । यतः कारणात् मथनकाले बलेनोत्पन्नः अतो बलाय धार्यते इत्यर्थः। यदीं यदेतत् प्रसिद्धं लोकोपकारि अग्नेस्तेजः मतिः मदीया बुद्धिः उप ह्वरते उपगच्छति उपगम्य वर्तते वा । ह्वृ कौटिल्ये’। साधते च तेनैव तेजसा साधयति स्वाभीष्टम् । किंच ऋतस्य यज्ञसाधकस्याग्नेस्तेजसा धेनाः सर्वप्राणिनां वाचः सस्रुतः समानं गच्छन्त्यः सहैव प्रवर्तमानाः ॥ स्रवतेः कर्तरि क्विप् ॥ अनयन्त नयन्ति निर्वहन्ति जगद्व्यवहारम् ॥ व्यत्ययेनात्मनेपदम् । यद्वा । ऋतस्य धेना यज्ञस्य संबन्धिन्यो मन्त्ररूपा वाचः सस्रुतो होत्रादिमुखेन सहैव प्रवर्तमाना अनयन्त नयन्ति । अग्नेः स्तोत्रं निर्वहन्ति । अग्नेस्तेजसा वा यज्ञं निर्वहन्ति । ‘ तेजोमयी वाक् ’ (छा, उ. ६. ५. ४ ) इति श्रुतेः । अतः कारणात् मतिरुपह्वरते इत्यर्थः । धेनेति वाङ्नाम, धेना ग्नाः ’ ( नि. १. ११. ३९ ) इति तन्नामसु पाठात् ॥।

English translation:

“Verily, that visible radiance of the divine (Agni) has been so apprehended (by all, that it may be) for (the support of) the body, for which end it has been genitive rated by (bodily) strength; and that my mind may apprehend and apply (that radiance), they address the sacred prayers associated with oblations (to Agni).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Tejormeyī vāk: Chāndogya Upaniṣad 6.5.4)

Yes, indeed! It is just so: the luster of the god, lovely to see, has been installed for wonder, after he was born of strength.
When he zigzags up to it, our thought goes straight to success. Flowing together, the streams of truth have led (him).

Most tr. take the subj. of úpa hvarate to be the same as that of sā́dhate, namely the thought (matíḥ), and therefore must take the subord. cl. as concessive (more or less “even if / although it moves crookedly, it goes straight …”). However, I take Agni as the subj. of úpa hvarate, which expresses the usual crooked motion of fire, and the īm in this clause as standing for matíḥ, the subj. of the main clause and the goal of úpa hvarate. (īm and sīm almost always have real accusative reference; see Jamison 2002, Fs. Cardona, and īm in 3a and 3c below.) The verbs do of course contrast – the zigzaging motion of the fire as opposed to the straight path of the poetic thought – but this is the result of the different natures of their two subjects, which are acting in tandem for the success of the sacrifice. That hvārá- is used of Agni in 7b supports taking him as subj. of hvárate here. However, see comment in

YEA, verily, the fair effulgence of the God for glory was established, since he sprang from strength.
When he inclines thereto successful is the hymn: the songs of sacrifice have brought him as they flow

Lo, that beautiful splendour of the god, when he was born of strength, has truly come to be a wondrous sight. Though he slinks away 1, the prayer goes straight to him 2. They have led forward the flowing streams of Rita.

Sieh da! Dieser Glanz des Gottes ist zu voller Schönheit sichtbar geworden, wenn er aus der Kraft geboren ward. Wenn es auch Umwege macht, gelangt das Gedicht doch zum Ziel. Sie leiteten die fließenden Reden der Wahrheit.

Es ist fürwahr des Gottes schöne Glanzgestalt zur Zier gesetzt, seitdem er aus der Kraft entsprang; Gebet, es kommt, auch wenn es fehlgeht, doch zum Ziel, des Opfers Kühe lenkten ihre Ströme her.

Ну вот! На удивление установился этот прекрасный на вид
Отблеск бога, когда он рожден от силы.
Даже если она идет окольными путями, молитва достигает цели.
Они направляли потоки (вселенского) закона, (чтобы те) слились.

• अग्निः
• दीर्घतमा औचथ्यः
• जगती
• निषादः

अब एकसौ इकतालीसवें सूक्त का आरम्भ है। उसके प्रथम मन्त्र में फिर विद्वानों के गुणों का उपदेश करते हैं ।

पदार्थान्वयभाषाः - हे मनुष्यो ! (यत्) जिस (दर्शतम्) देखने योग्य (देवस्य) विद्वान् के (भर्गः) शुद्ध तेज के प्रति मेरी (मतिः) बुद्धि (उपह्वरते) जाती कार्यसिद्धि करती और (सस्रुतः) जो समान सत्यमार्ग को प्राप्त होतीं वे (ऋतस्य) सत्य व्यवहार की (धेनाः) वाणियों को (ईम्) सब ओर से (अनयन्त) सत्यता को पहुँचातीं तथा (यतः) जिस कारण (तत्) वह तेज (सहसः) विद्याबल से (जनि) उत्पन्न होता उस कारण (बडित्था) वह सत्य तेज अर्थात् विद्वानों के गुणों का प्रकाश इस प्रकार अर्थात् उक्त रीति से (वपुषे) अपने सुरूप के लिये तुम लोगों से (धायि) धारण किया जाय ॥ १ ॥

भावार्थभाषाः - हे मनुष्यो ! जिस उत्तम बुद्धि और सत्य आचरण से विद्यावानों का देखने योग्य स्वरूप धारण किया जाता और काम सिद्ध किया जाता, उस वाणी और उस सत्य आचार को तुम नित्य स्वीकार करो ॥ १ ॥

अन्वय: हे मनुष्या यद् दर्शतं देवस्य भर्गः प्रति मम मतिरुपह्वरते साधते च सस्रुत ऋतस्य धेना ईमनयन्त यतस्तत् सहसो जनि ततस्तद् बडित्था वपुषे युष्माभिर्धायि ॥ १ ॥

पुनर्विद्वद्गुणानुपदिशति ।

पदार्थान्वयभाषाः - (बट्) सत्यम् (इत्था) अनेन प्रकारेण विदुषः (तत्) (वपुषे) सुरूपाय (धायि) ध्रियेत (दर्शतम्) द्रष्टव्यम् (देवस्य) विदुषः (भर्गः) शुद्धं तेजः (सहसः) विद्याबलवतः (यतः) (जनि) उत्पद्यते। अत्राऽडभावः। (यत्) (ईम्) सर्वतः (उप) (ह्वरते) (साधते) (मतिः) प्रज्ञा (ऋतस्य) सत्यस्य (धेनाः) वाण्यः (अनयन्त) नयन्ति (सस्रुतः) याः समानं सत्यं मार्गं स्रुवन्ति गच्छन्ति ताः ॥ १ ॥

भावार्थभाषाः - हे मनुष्या यया प्रज्ञया वाचा सत्याचारेण च विद्यावतां द्रष्टव्यं स्वरूपं ध्रियते कामश्च साध्यते तां वाचं तत्सत्यं च यूयं नित्यं स्वीकुरुत ॥ १ ॥

या सूक्तात विद्वानांच्या गुणांचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची मागच्या सूक्ताच्या अर्थाबरोबर संगती आहे, हे जाणले पाहिजे.

भावार्थभाषाः - हे माणसांनो ! ज्या उत्तम बुद्धी, वाणी व सत्य आचरणाने विद्वानांचे स्वरूप दिसून येते व कार्य सिद्ध केले जाते त्या वाणी व सत्य आचरणाचा तुम्ही नित्य स्वीकार करा. ॥ १ ॥

• देवता - अग्निः
• ऋषिः - दीर्घतमा औचथ्यः
• छन्दः - जगती

पृक्षो᳓ व᳓पुः पितुमा᳓न् नि᳓त्य आ᳓ शये
द्विती᳓यम् आ᳓ सप्त᳓शिवासु मातृ᳓षु
तृती᳓यम् अस्य वृषभ᳓स्य दोह᳓से
द᳓शप्रमतिं जनयन्त यो᳓षणः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

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

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

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

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

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

ā́ ← ā́ (invariable)

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

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

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

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

doháse ← √duh- (root)
{case:DAT, number:SG}

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

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

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

janayanta ← √janⁱ- (root)
{number:PL, person:3, mood:INJ, tense:PRS, voice:MED}

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

पृ॒क्षः । वपुः॑ । पि॒तु॒ऽमान् । नित्यः॑ । आ । श॒ये॒ । द्वि॒तीय॑म् । आ । स॒प्तऽशि॑वासु । मा॒तृषु॑ ।
तृ॒तीय॑म् । अ॒स्य॒ । वृ॒ष॒भस्य॑ । दो॒हसे॑ । दश॑ऽप्रमतिम् । ज॒न॒य॒न्त॒ । योष॑णः ॥

• pṛkṣo ← pṛkṣaḥ ← pṛkṣa
• [noun], nominative, singular, masculine
• “strong; full of life.”

• vapuḥ ← vapus
• [noun], nominative, singular, neuter
• “body; form; miracle; human body; beauty; look; spectacle; figure; embodiment.”

• pitumān ← pitumat
• [noun], nominative, singular, masculine
• “alimentary.”

• nitya ← nityaḥ ← nitya
• [noun], nominative, singular, masculine
• “continuous; own(a); changeless; everlasting; continual; devoted(p); permanent; obligatory; continuing; indispensable; native; addicted; connatural; necessary; durable; ageless; invariable; biological.”

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

• śaye ← śī
• [verb], singular, Present indikative
• “lie; sleep.”

• dvitīyam ← dvitīya
• [noun], accusative, singular, neuter
• “second; another(a); second; other; accompanied; dvitīya [word]; amalgamated.”

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

• saptaśivāsu ← sapta ← saptan
• [noun]
• “seven; seventh.”

• saptaśivāsu ← śivāsu ← śiva
• [noun], locative, plural, feminine
• “auspicious; benevolent; benign; good-hearted; dear; śiva [word]; holy; nice.”

• mātṛṣu ← mātṛ
• [noun], locative, plural, feminine
• “mother; mātṛkā; mātṛ [word]; parent; Salvinia cucullata Roxb.; Citrullus colocynthis Schrad.; cow.”

• tṛtīyam ← tṛtīya
• [noun], accusative, singular, neuter
• “third; neuter; tṛtīya [word]; homosexual.”

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

• vṛṣabhasya ← vṛṣabha
• [noun], genitive, singular, masculine
• “bull; Vṛṣabha; Vṛṣabha; best.”

• dohase ← duh
• [verb noun]
• “milk.”

• daśapramatiṃ ← daśa ← daśan
• [noun]
• “ten; tenth; daśan [word].”

• daśapramatiṃ ← pramatim ← pramati
• [noun], accusative, singular, masculine
• “care; solicitude; caution; providence.”

• janayanta ← janay ← √jan
• [verb], plural, Present injunctive
• “cause; give birth; produce; beget; generate; originate; create; create; make.”

• yoṣaṇaḥ ← yoṣan
• [noun], nominative, plural, feminine

अयमग्निः पृक्षः अन्नसाधकः पाकादिना वपुः वपुष्मान् शरीराभिवृद्धिहेतुः पितुमान् हविर्लक्षणान्नयुक्तः नित्यः शाश्वतः। ईदृशः सन् प्रथमं पृथिवीस्थानः सन् आ शये आशेते । दाहपाकादि लौकिकं कर्म यज्ञादि वैदिकं कर्म च निर्वर्तयन् ध्रुवो भूमौ वर्तते इत्यर्थः । तथा सप्तशिवासु मातृषु सप्तलोकशिवकरीषु मातृस्थानीयासु हितकरीषु वृष्टिषु द्वितीयम् आ शेते । मध्यमस्थानो विद्युद्रूपो वा वर्तते । अस्य वृषभस्य वर्षितुरस्यैव वैद्युताग्नेः सहायत्वेन संबन्धिने दोहसे दोग्ध्रे आदित्यस्थोदकस्य वर्षयित्रे आदित्यरश्मये । दुहेः कर्तरि असुप्रत्ययः । तत्प्रवृत्तये तृतीयम् आशेते । द्युस्थानो वर्तते । यद्वा । अस्य वृषभस्य वर्षितुः प्रसिद्धस्यादित्यस्य संबन्धिने दोग्ध्रे रश्मये तत्प्रवृत्त्यर्थम् । आदित्यरश्मयो घर्मकाले भूमिस्थमुदकमाकृष्य सूर्यं प्रापय्य तत्र चिरकालं धृत्वा पुनरन्तरिक्षं प्राप्य मेघेषु स्थित्वा वर्षकाले प्रवर्षन्तीति प्रसिद्धम् । अतो रश्मेर्दोग्धृत्वम् । ईदृशं त्रिस्थानमग्निं महाभागं योषणः मिश्रणशीलाः सर्वा दिशः जनयन्त उत्पादयन्ति । सर्वासु दिक्षु प्रसृत इत्यर्थः । कीदृशं तम् । दशप्रमतिम् । दशसु दिक्षु प्रकृष्टमननवन्तं पूज्यत्वाय । यद्वा । मथनकाले दशभिरङ्गुलीभिरुत्पन्नं लोकत्रये दशदिक्षु च व्याप्तमित्यर्थः ॥

English translation:

“First, he reposes (on the earth) as the digestive (faculty), the embodied, the accepter of food, the eternal secondly, (he dwells) among the seven auspicious mothers (of fertility); thirdly, the associated (regions) genitive rate him, delighting in the ten (quarters) of space, for the sake of milking this showerer (of rain).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The digestive faculty: pṛkṣaḥ = anna sādhaka, the perfecter or digester of food; the embodied: vapuḥ = vapuṣmat, having body; śarīrābhivṛddhihetuḥ, the causes of the growth of the body; the seven auspicious mothers: saptaśivāsu mātṛṣu, the rains fertilizing the seven lokas, or worlds; for the sake of milking this showerer: asya vṛṣabhasya dohase; allusion is to the rays of the sun; agni is identified with solar fire, or the sun in heaven, or as the solar rays, which in the hot season milk the earth by the evaporation of its moisture, and then conveyed to the solar region, whence it is transferred to the clouds, and in due season descends again as rain

Abounding in food, he lies in his own (place) as the wondrous form of nourishment; his second (wondrous form lies) here among the
mothers, sevenfold kindly.
His third (wondrous form, that) of the bull to be milked, have the young women begotten—him of tenfold forethought.

This verse concerns the three forms of Agni, with “form” expressed by neut.

vápuḥ in a, which should be supplied with dvitī́yam in b and tṛtī́yam in c. (Contra Geldner [/Witzel Gotō], who take vápuḥ as an adjective and the ordinals as adverbs. Since vápuṣe is clearly nominal in 1a, an adjectival usage in the following vs. would be surprising, esp. as there are, in my opinion, no certain exx. of adjectival vápus-.) In a I take pṛkṣáḥ as the gen. sg. of pṛ́kṣ-, rather than the nom. sg. of pṛkṣá- (so Grassmann, Oldenberg [SBE], Geldner, Witzel Gotō) or acc. pl. of pṛ́kṣ- (so Renou). It is a descriptive or qualifying gen.: the “wondrous form of nourishment.” It is not entirely clear what this phrase refers to, but I would suggest that it is the plants, which are often said to contain the fire in embryonic form (thus wondrously). In this form he is “abounding in food” both because the plants feed the fire and because plants supply nourishment to the living world. Such a qualifying gen. is also found in vṛṣabhásya in c acdg. to my interpr. (but not those of others). The root noun pṛ́kṣ- is probably found also in pṛkṣúdh- in vs. 4 below, qualifying plants (vīrúdhaḥ), which supports my interpr.

here.

The second wondrous form is the fire in the waters, which has come to be identified with Apām Napāt. The “sevenfold-kindly (saptáśivāsu) mothers” must be the seven streams. The compound is oddly formed, and Grassmann, inter alia, suggests reading *saptá *śivā́su, an unnecessary emendation, particularly if we maintain the compound reading of dáśapramatim in d (see immed. below).

The third form of fire, presented in cd, appears to be the ritual fire produced by the kindling sticks wielded by the fingers, which are characterized, as so often, as “young women” (yóṣaṇaḥ). The cmpd. dáśapramatim ‘having ten(fold) forethought’ suffers from the same formational oddity as saptáśivāsu and has been even more eagerly emended to *dáśa *prámatim (see, e.g., Oldenberg, Noten, who keeps saptáśivāsu as a cmpd but supports emending the other to two words). The dáśa, liberated from the compound, would qualify the fingers, as often. However, in my opinion we must keep either both compounds or neither, and since the cmpds are the more difficult readings and Dīrghatamas is a tricky poet, I see no reason to emend.

Note that janayanta in b rhymes with anayanta in 1d in the same metrical position.

Wonderful, rich in nourishment, he dwells in food; next, in the seven auspicious Mothers is his home.
Thirdly, that they might drain the treasures of the Bull, the maidens brought forth him for whom the ten provide.

The powerful one 1, rich in food, the true (friend of men) has entered the wondrous (body) 2. His second (form of existence) is in the seven kind mothers 3. The ten young females 4 have brought the third (form) of this bull forth, him the guardian, in order to milk him.

Der starke, wunderschöne, speisereiche Agni beschläft sie als rechtmäßiger Gatte. Zweitens liegt er in den Siebenholden, seinen Müttern. Drittens erzeugten zu seiner, des Bullen, Melkung ihn die jungen Frauen, der zehn Fürsorgerinnen hat.

Das Labeross wohnt bei der eigenen Gestalt, die zweite wohnt den sieben holden Müttern bei, Als dritten zeugten, um zu melken diesen Stier, als den Beschützer zehn vereinte Jungfraun ihn.

Богатый питанием, он ложится (как) близкий на силы наполнения, (его) чудный образ.
Во второй раз (ложится он) на семиждыблагодатных, матерей (своих).
В третий раз, чтобы подоить этого быка,
Юные жены породили (его,) имеющего десять защитников.

• अग्निः
• दीर्घतमा औचथ्यः
• जगती
• निषादः

फिर उसी विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - (नित्यः) नित्य (पितुमान्) प्रशंसित अन्नयुक्त मैं पहिले (पृक्षः) पूँछने कहने योग्य (वपुः) सुन्दररूप का (आशये) आशय लेता अर्थात् आश्रित होता हूँ (अस्य) इस (वृषभस्य) यज्ञादि कर्म द्वारा जल वर्षानेवाले का मेरा (द्वितीयम्) दूसरा सुन्दर रूप (सप्तशिवासु) सात प्रकार की कल्याण करने (मातृषु) और मान्य करनेवाले माताओं के समीप (आ) अच्छे प्रकार वर्त्तमान और (तृतीयम्) तीसरा (दशप्रमतिम्) दश प्रकार की उत्तम मति जिसमें होती उस सुन्दर रूप को (दोहसे) कामों की परिपूरणता के लिये (योषणः) प्रत्येक व्यवहारों को मिलानेवाली स्त्री (जनयन्त) प्रकट करती हैं ॥ २ ॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है। जो मनुष्य इस जगत् में सात प्रकार के लोकों में ब्रह्मचर्य से प्रथम, गृहाश्रम से दूसरे और वानप्रस्थ वा संन्यास से तीसरे कर्म और उपासना के विज्ञान को प्राप्त होते, वे दश इन्द्रियों, दश प्राणों के विषयक मन बुद्धि चित्त अहङ्कार और जीव के ज्ञान को प्राप्त होते हैं ॥ २ ॥

अन्वय: नित्यः पितुमान् अहं प्रथमं पृक्षो वपुराशयेऽस्य वृषभस्य मम द्वितीयं सप्तशिवासु मातृष्वावर्त्तते तृतीयं दशप्रमतिं वपुर्दोहसे योषणो जनयन्त ॥ २ ॥

पुनस्तमेव विषयमाह ।

पदार्थान्वयभाषाः - (पृक्षः) प्रष्टव्यम् (वपुः) सुन्दरं रूपम् (पितुमान्) प्रशस्तान्नयुक्तः (नित्यः) नित्यस्वरूपः (आ) (शये) (द्वितीयम्) (आ) (सप्तशिवासु) सप्तविधासु कल्याणकारिणीषु (मातृषु) मान्यकारिकासु (तृतीयम्) (अस्य) (वृषभस्य) यज्ञादिकर्मद्वारा वृष्टिकरस्य (दोहसे) कामानां प्रपूर्णाय (दशप्रमतिम्) दशधा प्रकृष्टा मतिर्यस्मिँस्तम् (जनयन्त) प्रकटयन्ति (योषणः) मिश्रणशीला युवतयः ॥ २ ॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। ये मनुष्या अत्र सप्तविधेषु लोकेषु ब्रह्मचर्य्येणादिमं गृहाश्रमेण द्वितीयं वानप्रस्थसंन्यासाभ्यां तृतीयं कर्मोपासनविज्ञानं लभन्ते ते दशानामिन्द्रियाणां प्राणानां च विषयमनोबुद्धिचित्ताऽहङ्कारजीवानां च ज्ञानं प्राप्नुवन्ति ॥ २ ॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जी माणसे या जगात सात प्रकारच्या लोकात ब्रह्मचर्याने प्रथम, गृहस्थाश्रमाने दुसरे व वानप्रस्थ संन्यासाने तिसरे कर्म व उपासना विज्ञान प्राप्त करतात, ती दहा इंद्रिये, दहा प्राणविषयक मन, बुद्धी, चित्त, अहंकार व जीवाचे ज्ञान प्राप्त करतात. ॥ २ ॥

• देवता - अग्निः
• ऋषिः - दीर्घतमा औचथ्यः
• छन्दः - जगती

नि᳓र् य᳓द् ईम् बुध्ना᳓न् महिष᳓स्य व᳓र्पस
ईशाना᳓सः श᳓वसा क्र᳓न्त सूर᳓यः
य᳓द् ईम् अ᳓नु प्रदि᳓वो म᳓ध्व आधवे᳓
गु᳓हा स᳓न्तम् मातरि᳓श्वा मथाय᳓ति

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
budhnā́t ← budhná- (nominal stem)
{case:ABL, gender:M, number:SG}

īm ← īm (invariable)

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

nís ← nís (invariable)

várpasaḥ ← várpas- (nominal stem)
{case:ABL, gender:N, number:SG}

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

īśānā́saḥ ← √īś- (root)
{case:NOM, gender:M, number:PL, tense:PRF, voice:MED}

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

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

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

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

ánu ← ánu (invariable)

īm ← īm (invariable)

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

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

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

gúhā ← gúhā (invariable)

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

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

sántam ← √as- 1 (root)
{case:ACC, gender:M, number:SG, tense:PRS, voice:ACT}

निः । यत् । ई॒म् । बु॒ध्नात् । म॒हि॒षस्य॑ । वर्प॑सः । ई॒शा॒नासः॑ । शव॑सा । क्रन्त॑ । सू॒रयः॑ ।
यत् । ई॒म् । अनु॑ । प्र॒ऽदिवः॑ । मध्वः॑ । आ॒ऽध॒वे । गुहा॑ । सन्त॑म् । मा॒त॒रिश्वा॑ । म॒था॒यति॑ ॥

• nir ← niḥ
• [adverb]
• “niḥ; away; out; without.”

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

• īm ← īṃ
• [adverb]

• budhnān ← budhnāt ← budhna
• [noun], ablative, singular, masculine
• “bottom; bottom; base.”

• mahiṣasya ← mahiṣa
• [noun], genitive, singular, masculine
• “Old World buffalo; Mahiṣa; Mahiṣa.”

• varpasa ← varpasaḥ ← varpas
• [noun], ablative, singular, neuter
• “form; look; disguise.”

• īśānāsaḥ ← īś
• [verb noun], nominative, plural
• “govern; command; master; dominate; can; reign; control; own.”

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

• kranta ← _ ← √_
• [?]
• “_”

• sūrayaḥ ← sūri
• [noun], nominative, plural, masculine
• “patron.”

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

• īm ← īṃ
• [adverb]

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

• pradivo ← pradivaḥ ← pradiv
• [noun], ablative, singular, masculine
• “age-old; long.”

• madhva ← madhvaḥ ← madhu
• [noun], genitive, singular, neuter
• “honey; alcohol; sweet; nectar; madhu [word].”

• ādhave ← ādhava
• [noun], locative, singular, masculine
• “agitator.”

• guhā
• [adverb]
• “secretly.”

• santam ← as
• [verb noun], accusative, singular
• “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”

• mātariśvā ← mātariśvan
• [noun], nominative, singular, masculine
• “wind; Mātariśvan; Vayu; vāta.”

• mathāyati ← mathāy ← √math
• [verb], singular, Present indikative

ईम् एनमग्निं यत् यस्मात् कारणात् महिषस्य । महन्नामैतत्, ‘महिषः अभ्वः ऋभुक्षा: ( नि. ३. ३. ८) इति तन्नामसु पाठात् । महतो यज्ञस्य बुध्नात् मूलात् आधानादारभ्य वर्पसः । रूपनामैतत् । रूपस्य उपक्रमोपसंहारात्मकस्य सिद्धये ईशानासः स्वकीयव्यापारसमर्थाः सूरयः मेधाविन ऋत्विजः शवसा बलेन मन्त्रादिरूपेण शारीरेण वा निः क्रन्त निष्कुर्वन्ति साधयन्ति उत्पादयन्ति काष्ठात् । यद्वा । एनमग्निं बुध्नात् आदितो मथनादारभ्य महिषस्य वर्पसो महतो रूपस्य आहुतिस्वीकारसमर्थस्य सिद्धये निष्कुर्वन्ति ॥ करोतेश्छान्दसे लुङि: मन्त्रे घस० ) इति च्लेर्लुक् । व्यत्ययेन अन्तादेशः ॥ किंच यदीम् एनमेवाग्निं प्रदिवः पुराणात् । अनादिकालमारभ्य न केवलमिदानीमेवेत्यर्थः । पूर्ववत् इदानीं मध्वः मधुनो मधुसदृशस्य आधवे आधवने प्रक्षेपे निमित्ते सति गुहा सन्तं गुहायां वेद्यां काष्ठेषु निगूढं सन्तं मातरिश्वा अन्तरिक्षे चेष्टमानो वायुः अनुक्रमेण मथायति चालयति । उद्बोधयतीत्यर्थः । यद्वा । मातरि फलस्य मातरि यागे श्वसिति चेष्टते इति मातरिश्वा यजमानो गुहा सन्तम् अरण्योर्निगूढं सन्तं प्रादुर्भावाय अनुक्रमेण मथायति मथ्नाति उत्पादयतीत्यर्थः । यस्मादेवंरूपस्तस्मात् स्तोतव्य इत्यर्थः ॥

English translation:

“As powerful priests extract by force (of prayer) this Agni from his primitive seat, (for the evolution) of his mighty form; as the wind arouses him lurking in the hiding-plural ce (of the altar), for the sake of offering oblations now as of old.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

By the force (of prayer): or by bodily strength, applied to attrition as producing fire

When the patrons, showing mastery through their power, bring him forth from the depth, from the form of a buffalo,
when Mātariśvan churns him who, as from olden days, is in hiding in the mixing vessel of the honey,

This verse describes several mystical and, probably, mythical productions of fire, couched in the present (clear pres. mathāyáti in d, which suggests that the injunc.

kránta in b has the same temporal value). I do not completely understand either of the scenarios, esp. fire’s hiding in the mixing vessel in cd.

Geldner’s suggestion that the first hemistich deals with Agni in the waters is supported by the parallel passages he adduces, and so it may continue the theme of 2b.

In d mathāyáti is entirely ambiguous between ‘churns, rubs’ (Oldenberg [SBE] ‘produces … by attrition’, Geldner ‘ausreibt’) and ‘steals’ (Renou, Witzel Gotō), and both are appropriate: ‘churns’ would continue the theme of fire-production, but ‘steals’ would refer to Mātariśvan’s theft of fire from heaven. No doubt both are meant, and there is both a mythical and a ritual application of the passage. Cf. I.148.1 máthīt … mātariśvā.

What time from out the deep, from the Steer’s wondrous form, the Chiefs who had the power produced him with their strength;
When Matarisvan rubbed forth him who lay concealed, for mixture of the sweet drink, in the days of old.

When the rulers, the liberal lords brought him forth by their power out of the depth, out of the buffalo’s shape 1, when from of old 2 at the purification of the sweet drink 3 Mâtarisvan produces the hidden one (i. e. Agni) by attrition—

Als ihn die mächtigen Herren von der Tiefe , von der Gestalt des Büffels mit Kraft losmachten, sobald Matarisvan ihn ausreibt, der seit langem im Rührgefäß des Süßtranks verborgen war;

Wenn aus der Tiefe, aus des Büffels Scheingestalt die starken Fürsten ihn erzeugten mit Gewalt, Und wenn vor Alters zu des Trankes Mischung ihn, der im Versteck lag, Matariçvan rieb hervor,

Когда из бездны, из облика быка его
С силой извлекли могучие покровители.
Когда его, спрятанного в течение (многих) дней
В сосуде для смешивания сладкого (сомы), похищает Матаришван,

• अग्निः
• दीर्घतमा औचथ्यः
• जगती
• निषादः

फिर उसी विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - (यत्) जो (ईशानासः) ऐश्वर्ययुक्त (सूरयः) विद्वान् जन (शवसा) बल से जैसे (आधवे) सब ओर से अन्न आदि के अलग करने के निमित्त (मातरिश्वा) प्राण वायु जाठराग्नि को (मथायति) मथता है वैसे (महिषस्य) बड़े (वर्पसः) रूप अर्थात् सूर्यमण्डल के सम्बन्ध में स्थित (बुध्नात्) अन्तरिक्ष से (ईम्) इस प्रत्यक्ष व्यवहार को (अनुक्रन्त) अनुक्रम से प्राप्त हों वा (मध्वः) विशेष ज्ञानयुक्त (प्रदिवः) कान्तिमान् आत्मा के (गुहा) गुहाशय में अर्थात् बुद्धि में (सन्तम्) वर्त्तमान (ईम्) प्रत्यक्ष (यत्) जिस ज्ञान को (निष्क्रन्त) निरन्तर क्रम से प्राप्त हों, उससे वे सुखी होते हैं ॥ ३ ॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है। वे ही ब्रह्मवेत्ता विद्वान् होते हैं, जो धर्मानुष्ठान, योगाभ्यास और सत्सङ्ग करके अपने आत्मा को जान परमात्मा को जानते हैं और वे ही मुमुक्षु जनों के लिये इस ज्ञान को विदित कराने के योग्य होते हैं ॥ ३ ॥

अन्वय: यत् ईशानासः सूरयश्शवसा यथाधवे मातरिश्वाऽग्निं मथायति तथा महिषस्य वर्पसः सम्बन्धे स्थितं बुध्नादीमनुक्रन्तमध्वः प्रदिवो गुहा सन्तमीं यत् निष्क्रन्त ततस्ते सुखिनो जायन्ते ॥ ३ ॥

पुनस्तमेव विषयमाह ।

पदार्थान्वयभाषाः - (नि) नितराम् (यत्) यम् (ईम्) इमं प्रत्यक्षम् (बुध्नात्) अन्तरिक्षात् (महिषस्य) महतः। महिष इति महन्ना० ३। ३। (वर्पसः) रूपस्य। वर्प इति रूपना०। निघं० ३। ७। (ईशानासः) ऐश्वर्ययुक्ताः (शवसा) बलेन (क्रन्त) क्रमन्तु (सूरयः) विद्वांसः (यत्) ये (ईम्) (अनु) (प्रदिवः) प्रकृष्टद्युतिमतः (मध्वः) विज्ञानयुक्तस्य (आधवे) समन्तात्प्रक्षेपणे (गुहा) बुद्धौ (सन्तम्) (मातरिश्वा) प्राणः (मथायति) मथ्नाति। अत्र छन्दसि शायजपीति शायच् ॥ ३ ॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। त एव ब्रह्मविदो जायन्ते ये धर्माऽनुष्ठानयोगाभ्यासं सत्सङ्गं च कृत्वा स्वात्मानं विदित्वा परमात्मानं विदन्ति त एव मुमुक्षुभ्य एतं ज्ञापयितुमर्हन्ति ॥ ३ ॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. तेच ब्रह्मवेत्ते विद्वान असतात जे धर्मानुष्ठान, योगाभ्यास व सत्संग करून आपल्या आत्म्याला जाणून परमात्म्याला जाणतात. तेच मुमुक्षु लोकांना हे ज्ञान प्राप्त करून देतात. ॥ ३ ॥

• देवता - अग्निः
• ऋषिः - दीर्घतमा औचथ्यः
• छन्दः - जगती

प्र᳓ य᳓त् पितुः᳓ परमा᳓न् नीय᳓ते प᳓रि
आ᳓ पृक्षु᳓धो वीरु᳓धो दं᳓सु रोहति
उभा᳓ य᳓द् अस्य जनु᳓षं य᳓द् इ᳓न्वत
आ᳓द् इ᳓द् य᳓विष्ठो अभवद् घृणा᳓ शु᳓चिः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
nīyáte ← √nī- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:PASS}

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

pári ← pári (invariable)

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

prá ← prá (invariable)

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

ā́ ← ā́ (invariable)

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

pr̥kṣúdhaḥ ← pr̥kṣúdh- (nominal stem)
{case:NOM, gender:F, number:SG}

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

vīrúdhaḥ ← vīrúdh- (nominal stem)
{case:ACC, gender:F, number:PL}

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

ínvataḥ ← √i- 2 (root)
{number:DU, person:3, mood:IND, tense:PRS, voice:ACT}

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

ubhā́ ← ubhá- (pronoun)
{case:NOM, gender:M, number:DU}

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

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

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

ā́t ← ā́t (invariable)

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

ít ← ít (invariable)

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

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

प्र । यत् । पि॒तुः । प॒र॒मात् । नी॒यते॑ । परि॑ । आ । पृ॒क्षुधः॑ । वी॒रुधः॑ । दंऽसु॑ । रो॒ह॒ति॒ ।
उ॒भा । यत् । अ॒स्य॒ । ज॒नुष॑म् । यत् । इन्व॑तः । आत् । इत् । यवि॑ष्ठः । अ॒भ॒व॒त् । घृ॒णा । शुचिः॑ ॥

• pra
• [adverb]
• “towards; ahead.”

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

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

• paramān ← paramāt ← parama
• [noun], ablative, singular, masculine
• “extreme; best; excellent; highest; highest; devoted(p); maximal; distant; parama [word]; very; farthermost.”

• nīyate ← nī
• [verb], singular, Indikativ Pr￤s. Passiv
• “bring; lead; spend; decant; enter (a state); remove; take out; take away; enforce; marry; carry; fill into; bring; learn; go out; add.”

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

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

• pṛkṣudho ← pṛkṣudhaḥ ← pṛkṣudh
• [noun], accusative, plural, feminine

• vīrudho ← vīrudhaḥ ← vīrudh
• [noun], accusative, plural, feminine
• “plant; shrub.”

• daṃsu
• [noun], accusative, singular, neuter

• rohati ← ruh
• [verb], singular, Present indikative
• “heal; grow; cicatrize; climb; board; ascend; grow.”

• ubhā ← ubh
• [noun], nominative, dual, masculine
• “both(a).”

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

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

• januṣaṃ ← januṣam ← janus
• [noun], accusative, singular, masculine
• “birth.”

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

• invata ← invataḥ ← inv
• [verb], dual, Present indikative
• “bring; drive.”

• ād ← āt
• [adverb]
• “then.”

• id
• [adverb]
• “indeed; assuredly; entirely.”

• yaviṣṭho ← yaviṣṭhaḥ ← yaviṣṭha
• [noun], nominative, singular, masculine
• “youngest.”

• abhavad ← abhavat ← bhū
• [verb], singular, Imperfect
• “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.”

• ghṛṇā
• [noun], instrumental, singular, feminine
• “compassion; disgust; affection.”

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

यत् यस्मात् पितुः अन्नस्य पशुलक्षणस्य ॥ षष्ठीस्थाने प्रथमा ॥ तस्य परमात् परमत्वाद्धेतोः । उत्कृष्टत्वायेत्यर्थः। तदर्थं प्र परि नीयते प्रकर्षेण परितो नीयते पर्यग्निक्रियते इत्यर्थः । यद्वा । पितुरुत्पादकात् परमात् उत्कृष्टात् गार्हपत्यलक्षणस्याग्नेः सकाशात् आहवनीयं प्रति प्र परि नीयते प्रकर्षेण नीयते । परि अनर्थकः । किंच पृक्षुधः पशुपुरोडाशादिषु दाहमध्ये धीयमानाः । यद्वा ॥ मशब्दस्य संप्रसारणम् । क्षुध बुभुक्षायाम्’ । क्विप् ॥ प्रक्षोध्याः प्रकर्षेण बुभुक्षिता भोक्तुमिष्यमाणाः । वीरुधो दंसु दन्तेषु मध्ये आ रोहति आरोहन्ति प्रविशन्तीत्यर्थः । यत् यस्मात् उभा उभौ अध्वर्युयजमानौ उभे अरणी वा अस्य अग्नेः जनुषं जन्म उत्पत्तिम् इन्वतः व्याप्नुतः स्वीकुरुत इत्यर्थः ॥ ‘ इवि व्याप्तौ ’ । इदित्त्वात् नुम् ॥ आदित् अत एव कारणात् शुचिः शुद्धोऽयमग्निः घृणा यजमानेष्वनुग्रहेण । यद्वा । घृणा घृणो दीप्तिमान् ॥ मत्वर्थों लुप्यते ॥ दीप्त्या वा यविष्ठः युवतमः अभवत् संपन्नः । स्वीकारसमर्थोऽभवदित्यर्थः ॥

English translation:

“As from the excellence of the nutritious (offering) be, (Agni), is brought forth and the consumable branches rise amidst (the flames); and as both (the instrumental tutor of the rite and the priest) combine for his genitive ration, therefore has he been genitive rated, pure, youthful, and radiant.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

As from the excellence: pra yat pituḥ paramān-nīyate paryā pṛkṣudho virudho daṃsu rohati; pituḥ paramāt, from the excellence of the sacrificial or the nutriment or food;

Pituḥ = genitive tive of pitṛ, a father or progenitor, i.e., figuratively, the gārhapatya agni, from which fire is taken, niyate, to the āhavanīya;

Pṛkṣudha = that which is to be consumed amonst the offerings, or what expects or desires to be consumed;

Virudh = shrub or creeper; fuel;

Daṃsu = danteṣu, teeth, or flames;

Ārohati = ārohanti, the singular for the plural ral

When he is led forth from his highest father, he mounts the
nourishment-bringing plants in the houses,
when the two [=kindling sticks] set his birth in motion. Just after that the youngest one became blazing with heat;

This vs. concerns the production of fire by the friction of the two kindling sticks.

His “highest father” (pitúḥ paramā́t) is probably Heaven (Dyaus Pitar), as most take it; it also contrasts with the “depth” (budhnā́t) that is his source in 3a. The pāda-final pári is probably not to be construed with the verb (prá) nīyate, though pári is common with √nī, but, as often, governs the abl. (pitúḥ paramā́t), despite the intercalation of the verb between the abl. phrase and this postposition.

The hapax pṛkṣúdh- in b is variously explained. E.g., Oldenberg (Noten) suggests that it is modeled on the immediately following vīrúdh- and also śurúdh-. In the published translation I followed Humbach’s explanation (Gathas [1st ed. 1958] II.28; accepted by Narten, YH p. 161), which takes -udh as a zero-grade root noun belonging to widespread PIE *√uedh ̯ ‘convey’, otherwise unattested in Indo-Aryan. But I now no longer believe that etymology (see my forthcoming art. “Vedic iṣudhyá- and Oldenberg Avestan išud-, išūidiia-: The Aim of Praise”), and I would now follow Oldenberg’s suggestion. Note the progression and phonetic play in the pāda: ā́pṛkṣudho vīrúdho dáṃsu rohati. I would also slightly change the published translation from “nourishmentbringing” to “nourishing.” On dáṃsu see I.134.4. As noted there, I take it as a loc. pl. to the root noun dám- ‘house’ (so Oldenberg [SBE], tentatively Geldner, Witzel Gotō), rather than as an adverbial deriv.

of √daṃs ‘be wondrous’ (Grassmann, Renou). Here it presumably refers to the domestic fire established in the house(s); since words for ‘house’ in the plural often refer to only a single domestic establishment (presumably because it is made up of several buildings), “in the house” rather than the published “in the houses” is also possible.

Pāda c contains a curiously doubled yád in a single clause (ubhā́yád asya janúṣaṃ yád ínvataḥ), which has attracted little attention. Oldenberg (SBE) notes it but makes no attempt to explain it, and otherwise the standard tr. (including mine) do not reflect or mention it. The exception is Witzel Gotō, who take the pāda as a kind of stuttering set of false starts: “Wenn die beiden seine Geburt – wenn (sie überhaupt) – antreiben.” This seems to be the only way to represent what the text has, since it is impossible to manufacture a separate clause dependent on the second yád. But since both clauses in the Witzel Gotō rendering share subject, object, and verb, and the adverbial addition “überhaupt” reflects nothing in the Skt., it may be just as well to pass over the doubling in silence, assuming that the second yád comes from the occasional tendency for the relatively pronoun to immediately precede a pāda-final verb. Cf., e.g., for this verb stem, I.55.4d kṣémeṇa dhénām maghávā yád ínvati (also V.28.2c, VIII.13.32c … yám ínvasi).

Pāda d contains an augmented impf. abhavat, which contrasts with the presents nīyáte (a), róhati (b), and ínvataḥ (c), esp. since it begins ā́d íd “just after that,” which suggests that the past tense action of d should follow the actions of the earlier part of the verse. Most tr. (Oldenberg [SBE], Geldner, Renou, Witzel Gotō) take c and d together, separate from ab, which produces a jarring sequence of tense: “when they spur on …, then he became …” I connect c rather with ab and indeed with vs. 3 and start a new syntactic sequence with 4d, which is continued by the preterital expressions ā́d íd + ā́viśat in 5a, ví vāvrdhe ̥ in 5b, and áruhat in 5c. Although this is not a complete solution, in that the ā́d íd “just after that” of 4d and 5a begs for a sequentially prior preterite, it keeps the disharmonious sequence of tenses from inhabiting the same sentence. This division is also compatible with the syntactic enjambement characteristic of the hymn.

When from the Highest Father he is brought to us, amid the plants he rises hungry, wondrously.
As both together join to expedite his birth, most youthful he is born resplendent in his light.

When he is led forward from the highest father 1, he climbs up the … 2, the plants in his (or, in their?) houses. When 3 both (Heaven and Earth or the two Aranis?) promote his birth, then the youngest one became bright by his heat 4.

Wenn er vom höchsten Vater hergeholt wird, so steigt es in den Häusern auf die ……, auf die Pflanzen. Wenn beide seine Geburt zuwege bringen, da ward der Jüngste hellstrahlend in Glut.

Wenn er geholt wird von dem höchsten Vater her, besteigt die saft’gen Pflanzen er mit Wunderkraft, Wenn beide Aeltern sein Entstehn beschleunigen, dann ward als jüngster stets er hell durch seine Glut.

Когда его уводят от высшего отца,
Чудесным образом он поднимается по растениям, богатым питанием.
Когда оба (родителя) вызывают его рождение,
Вот тогда самый юный стал пылать жаром.

• अग्निः
• दीर्घतमा औचथ्यः
• निचृज्जगती
• निषादः

फिर उसी विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - पुरुष से (परमात्) उत्कृष्ट उत्तम यत्न के साथ (यत्) जो (अस्य) प्रत्यक्ष वृक्षजाति का सम्बन्धी (पितुः) अन्न (प्रणीयते) प्राप्त किया जाता है वा जो (दंसु) दूसरों के दबाने आदि के निमित्त में (पृक्षुधः) अत्यन्त भोगने को इष्ट (वीरुधः) अत्यन्त पौंडी हुई लताओं पर (पर्य्यारोहति) चारों ओर से पौंड़ता है (आत्) और (इन्वतः) प्रिय इस यजमान का (यत्) जो (जनुषम्) जन्म (अभवत्) हो तथा (यत्) जो (शुचिः) पवित्र (घृणा) चमक-दमक हो उन (उभा) दोनों को (इत्) ही (यविष्ठः) अत्यन्त तरुण जन प्राप्त होवे ॥ ४ ॥

भावार्थभाषाः - मनुष्यों को चाहिये कि अन्न और औषध सब से लेवें और संस्कार किये अर्थात् बनाये हुए उस अन्न के भोजन से समस्त सुख होता है, ऐसा जानना चाहिये ॥ ४ ॥

अन्वय: पुरुषेण परमात् यदस्य पितुः प्रणीयते यो दंसु पृक्षुधो वीरुधः पर्य्यारोहत्यादिन्वतो यज्जनुषमभवत् यद्यः शुचिर्घृणाऽभवत् तावुभा इदेव यविष्ठो जनः प्राप्नुयात् ॥ ४ ॥

पुनस्तमेव विषयमाह ।

पदार्थान्वयभाषाः - (प्र) (यत्) (पितुः) अन्नम् (परमात्) उत्कृष्टात् प्रयत्नात् (नीयते) प्राप्यते (परि) (आ) (पृक्षुधः) प्रकर्षेण क्षोधितुं भोक्तुमिष्टाः। क्षुध बुभुक्षायाम्। अतः कर्मणि क्विप् पृषोदरादित्वात्पूर्वसंप्रसारणं च। (वीरुधः) अतिविस्तृता लताः (दंसु) दमेषु (रोहति) वर्द्धते (उभा) उभौ (यत्) (अस्य) वृक्षजातेः (जनुषम्) जन्म (यत्) (इन्वतः) प्रियस्य (आत्) आनन्तर्य्ये (इत्) एव (यविष्ठः) अतिशयेन युवा यविष्ठः (अभवत्) भवेत् (घृणा) दीप्तिः (शुचिः) पवित्रा ॥ ४ ॥

भावार्थभाषाः - मनुष्यैरन्नमौषधं च सर्वतो ग्राह्यं तत्संस्कृतेन भुक्तेन सर्वं सुखं भवतीति मन्तव्यम् ॥ ४ ॥

भावार्थभाषाः - माणसांनी अन्न व औषध सर्वांकडून घ्यावे व त्या संस्कारित केलेल्या अन्न भोजनाने संपूर्ण सुख प्राप्त होते, हे जाणावे. ॥ ४ ॥

• देवता - अग्निः
• ऋषिः - दीर्घतमा औचथ्यः
• छन्दः - जगती

आ᳓द् इ᳓न् मातॄ᳓र् आ᳓विशद् या᳓सु आ᳓ शु᳓चिर्
अ᳓हिंस्यमान उर्विया᳓ वि᳓ वावृधे
अ᳓नु य᳓त् पू᳓र्वा अ᳓रुहत् सनाजु᳓वो
नि᳓ न᳓व्यसीषु अ᳓वरासु धावते

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

ā́ ← ā́ (invariable)

ā́t ← ā́t (invariable)

aviśat ← √viś- (root)
{number:SG, person:3, mood:IND, tense:IPRF, voice:ACT}

ít ← ít (invariable)

mātr̥̄́ḥ ← mātár- (nominal stem)
{case:ACC, gender:F, number:PL}

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

yā́su ← yá- (pronoun)
{case:LOC, gender:F, number:PL}

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

urviyā́ ← urviyā́ (invariable)

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

ví ← ví (invariable)

ánu ← ánu (invariable)

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

pū́rvāḥ ← pū́rva- (nominal stem)
{case:ACC, gender:F, number:PL}

sanājúvaḥ ← sanājū́- (nominal stem)
{case:ACC, gender:F, number:PL}

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

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

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

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

ní ← ní (invariable)

आत् । इत् । मा॒तॄः । आ । अ॒वि॒श॒त् । यासु॑ । आ । शुचिः॑ । अहिं॑स्यमानः । उ॒र्वि॒या । वि । व॒वृ॒धे॒ ।
अनु॑ । यत् । पूर्वा॑ । अरु॑हत् । स॒ना॒ऽजुवः॑ । नि । नव्य॑सीषु । अव॑रासु । धा॒व॒ते॒ ॥

• ād ← āt
• [adverb]
• “then.”

• in ← id
• [adverb]
• “indeed; assuredly; entirely.”

• mātṝr ← mātṝḥ ← mātṛ
• [noun], accusative, plural, feminine
• “mother; mātṛkā; mātṛ [word]; parent; Salvinia cucullata Roxb.; Citrullus colocynthis Schrad.; cow.”

• āviśad ← āviśat ← āviś ← √viś
• [verb], singular, Imperfect
• “enter; overwhelm; possess; approach; afflict; enter (a state); reach; wear.”

• yāsv ← yāsu ← yad
• [noun], locative, plural, feminine
• “who; which; yat [pronoun].”

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

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

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

• ahiṃsyamāna ← hiṃsyamānaḥ ← hiṃs
• [verb noun], nominative, singular
• “injure; kill; remove; harm; cure; damage.”

• urviyā
• [adverb]
• “wide; widely.”

• vi
• [adverb]
• “apart; away; away.”

• vāvṛdhe ← vṛdh
• [verb], singular, Perfect indicative
• “increase; grow; vṛdh; increase; succeed; strengthen; grow up; spread.”

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

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

• pūrvā ← pūrvāḥ ← pūrva
• [noun], accusative, plural, feminine
• “aforesaid(a); antecedent; previous(a); first; eastern; former(a); pūrva [word]; age-old; anterior; bygone; fore(a); predictive; firstborn; easterly; instrumental.”

• aruhat ← ruh
• [verb], singular, Imperfect
• “heal; grow; cicatrize; climb; board; ascend; grow.”

• sanājuvo ← 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.”

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

• sanājuvo ← juvaḥ ← jū
• [noun], genitive, singular, masculine

• ni
• [adverb]
• “back; down.”

• navyasīṣv ← navyasīṣu ← navyas
• [noun], locative, plural, feminine
• “new.”

• avarāsu ← avara
• [noun], locative, plural, feminine
• “worst; avara [word]; lower; nearer; base; short; low; abject; later(a); worse; antecedent.”

• dhāvate ← dhāv
• [verb], singular, Present indikative
• “run; run; wash.”

अयमग्निः आ शुचिः दीप्तः सन् आदित् पूर्वमन्त्रे यविष्ठोऽभवदित्युक्तत्वात् तदनन्तरमेव मातॄः उत्पादयित्रीर्मातृस्थानीया दश दिशः आ अविशत् सर्वतः प्रविशति । पूर्वत्र ‘दशप्रमतिं जनयन्त योषणः’ (ऋ. सं.१. १४१. २) इत्युक्तत्वात् दिशां मातृत्वम् । दिक्षु प्रकाशेन व्याप्त इत्यर्थः । मातरो विशेष्यन्ते। यासु मातृषु अहिंस्यमानः परैरपीड्यमानः उर्विया उरु अतिप्रभूतं वि ववृधे विविधं प्रवृद्धोऽभवत् तास्वाविशत् । यथा लोके कश्चित्तेजस्वी जनन्याः स्तनपानपरिपीडादिभिः सम्यक् पोषितो लोके प्रकाश्य पुनरागत्य मातरमालिङ्गति तद्वदिति भावः । कस्मिन् काले इति तत्राह । यत् यदा सनाजुवः दीर्घकालवियोगिन्यः स्थापनकाल एव प्रक्षिप्ताः अत एव पूर्वाः प्रथमभाविनीरोषधीरनुक्रमेण अरुहत् आरोहति ॥ रुहेश्छान्दसो लुङ् । ‘ कृमृदृरुहिभ्यश्छन्दसि ’ इति च्लेः अङादेशः ॥ उपरि प्रज्वलति । तथा नव्यसीषु नवतरासु अत एव अवरासु अत एव पूर्वापेक्षया निकृष्टासु पश्चाद्भाविनीष्वोषधीषु नि धावते नितरां नीचैर्वा गच्छति । अन्तःप्रविशतीत्यर्थः । यदा काष्ठानाम् अधस्तादुपरिष्टाच्च प्रविश्य ज्वलति तदा दिक्षु प्रकाशितोऽभवत्’ इत्यर्थः ॥ ॥ ८ ॥

English translation:

“Therefore has the brilliant Agni entered the maternal (quarters of space), amidst which pure, and unharmed, he had evolved into magnitude, so that he mounted (the bushes) plural ced before him, as he had (consumed others) prior to them, and runs rapidly among the more recent and inferior branches.”

Just after that he entered into his mothers, within whom the blazing one (stayed) without suffering harm. He grew widely in all directions,
when he mounted the previous ones [=plants] who spurred (him) on from of old. He races down into the newer, later ones.

The mothers (mātṝ́ḥ) of pāda a contrast with the father (pitúḥ) of 4a.

The standard tr. take ví vāvṛdhe in b as the verb of a rel. cl. begun by yā́su in a.

The problem is that vāvṛdhe is not accented. Geldner suggests that it lacks accent because the rel. pronoun is in a different pāda, but this separation does not pose problems elsewhere (cf., simply within this hymn, 3ab nír yád …, … kránta, 3cd yád …, … mathāyáti, 6cd … yád …, … véti); Oldenberg is in favor of emending to vivāvṛdhé. Taking the text as given, I construe the rel. clause with yā́su as a nominal locational clause; similarly (but independently) Witzel Gotō with a different distribution of elements. It is true that there are several yā́su √vrdh̥ passages; cf. esp. II.13.1 … apáḥ … ā́viśad yā́su várdhate “he [=Indra] entered the waters, within whom he grows strong” (cf. V.44.1), but I think we must take the lack of verbal accent more seriously than these few phraseological parallels.

Again, contrary to most, I attach c to ab and take d separately, on the basis of the distribution of verb tenses.

Then also entered he the Mothers, and in them pure and uninjured he increased in magnitude.
As to the first he rose, the vigorous from of old, so now he runs among the younger lowest ones.

Then he entered upon the mothers 1 in whom he the bright one grew up far and wide unimpaired 2. When he has climbed up to the former (mothers) who from of old incite (him) 3, he runs down in the younger, later (or, nearer) ones.

Da ging er in seine Mütter ein, in denen der Hellstrahlende unversehrt sich weiterhin auswuchs. Wenn er in den früheren alten Pflanzen nachgewachsen ist, zieht er in die neueren, späteren ein.

Da ging er in die Mütter ein, in welchen er, der helle, unversehrte in die Breite wuchs; Wie er zuvor in frühre, alte Mütter stieg, so schmiegt er sich den jüngeren und spätern an.

Вот он вошел в матерей, в которых чистый,
Невредимый широко вырос в разные стороны.
Когда он возрос вслед за прежними, старыми (растениями),
Он бросается на более новые, последующие.

• अग्निः
• दीर्घतमा औचथ्यः
• स्वराट्त्रिष्टुप्
• धैवतः

फिर उसी विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - जो (यासु) जिन (नव्यसीषु) अत्यन्त नवीन और (अवरासु) पिछली ओषधियों के निमित्त (नि, धावते) निरन्तर शीघ्र जाता है वा (यत्) जो (सनाजुवः) सनातन वेगवाली (पूर्वाः) पिछली ओषधियों को (अनु, अरुहत्) बढ़ाता है वह उन ओषधियों में (आ, शुचिः) अच्छे प्रकार पवित्र और (अहिंस्यमानः) विनाश को न प्राप्त होता हुआ (उर्विया) बहुत प्रकार (विवावृधे) विशेषता से बढ़ता है (आत्) इसके पीछे (इत्) ही (मातॄः) माता के समान मान करनेवाली ओषधियों को (आ, अविशत्) अच्छे प्रकार प्रवेश करता है ॥ ५ ॥

भावार्थभाषाः - जो पुरुष वैद्यक विद्या को पढ़, बड़ी-बड़ी ओषधियों का युक्ति के साथ सेवन करते हैं, वे बहुत बढ़ते हैं। ओषधी दो प्रकार की होती हैं अर्थात् पुरानी और नवीन। उनमें जो विचक्षण चतुर होते हैं, वे ही नीरोग होते हैं ॥ ५ ॥

अन्वय: ये यासु नव्यसीष्ववरास्वोषधीषु निधावते यद्यस्सनाजुवः पूर्वा ओषधीरन्वरुहत् स तास्वाशुचिरहिंस्यमानः सन् उर्विया विवावृध आदिन्मातॄराविशत् ॥ ५ ॥

पुनस्तमेव विषयमाह ।

पदार्थान्वयभाषाः - (आत्) आनन्तर्य्ये (इत्) एव (मातॄः) मातृवन्मान्यप्रदा ओषधीः (आ) (अविशत्) विशति (यासु) (आ) (शुचिः) (अहिंस्यमानः) अहिंसितः सन् (उर्विया) बहुना (वि) (वावृधे) वर्द्धते। अत्र तुजादीनामित्यभ्यासदैर्घ्यम्। (अनु) (यत्) यः (पूर्वाः) (अरुहत्) वर्धयति (सनाजुवः) सनातनी जूर्वेगो यासां ताः (न) (नव्यसीषु) अतिशयेन नवीनासु (अवरासु) अर्वाचीनासु (धावते) सद्यो गच्छति ॥ ५ ॥

भावार्थभाषाः - ये पुरुषा वैद्यकविद्यामधीत्य महौषधानि युक्त्या सेवन्ते ते बहु वर्द्धन्ते। ओषधयो द्विविधा भवन्ति प्राक्तना नवीनाश्च तासु ये विचक्षणा भवन्ति त एवारोगा जायन्ते ॥ ५ ॥

भावार्थभाषाः - जे पुरुष वैद्यक विद्या शिकून महाऔषधींचे युक्तीने सेवन करतात त्यांची उन्नती होते. औषधी दोन प्रकारची असतात. एक जुनी व दुसरी नवीन. त्यात जे विलक्षण चतुर असतात ते निरोगी राहतात. ॥ ५ ॥

• देवता - अग्निः
• ऋषिः - दीर्घतमा औचथ्यः
• छन्दः - जगती

आ᳓द् इ᳓द् धो᳓तारं वृणते दि᳓विष्टिषु
भ᳓गम् इव पपृचाना᳓स ऋञ्जते
देवा᳓न् य᳓त् क्र᳓त्वा मज्म᳓ना पुरुष्टुतो᳓
म᳓र्तं शं᳓सं विश्व᳓धा वे᳓ति धा᳓यसे

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́t ← ā́t (invariable)

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

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

ít ← ít (invariable)

vr̥ṇate ← √vr̥- ~ vr̥̄- (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:MED}

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

iva ← iva (invariable)

papr̥cānā́saḥ ← √pr̥c- (root)
{case:NOM, gender:M, number:PL, tense:PRF, voice:MED}

r̥ñjate ← √r̥j- 1 (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:MED}

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

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

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

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

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

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

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

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

véti ← √vī- 1 (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:ACT}

viśvádhā ← viśvádhā (invariable)

आत् । इत् । होता॑रम् । वृ॒ण॒ते॒ । दिवि॑ष्टिषु । भग॑म्ऽइव । प॒पृ॒चा॒नासः॑ । ऋ॒ञ्ज॒ते॒ ।
दे॒वान् । यत् । क्रत्वा॑ । म॒ज्मना॑ । पु॒रु॒ऽस्तु॒तः । मर्त॑म् । शंस॑म् । वि॒श्वधा॑ । वेति॑ । धाय॑से ॥

• ād ← āt
• [adverb]
• “then.”

• iddhotāraṃ ← id
• [adverb]
• “indeed; assuredly; entirely.”

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

• vṛṇate ← vṛ
• [verb], plural, Present indikative
• “choose; ask.”

• diviṣṭiṣu ← diviṣṭi
• [noun], locative, plural, feminine

• bhagam ← bhaga
• [noun], accusative, singular, neuter
• “Bhaga; vulva; good fortune; vagina; bhaga [word]; sun; well-being; happiness; overlord.”

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

• papṛcānāsa ← papṛcānāsaḥ ← pṛc
• [verb noun], nominative, plural
• “mix; unite.”

• ṛñjate ← ṛj
• [verb], singular, Present indikative

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

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

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

• majmanā ← majman
• [noun], instrumental, singular, masculine
• “size.”

• puruṣṭuto ← puruṣṭutaḥ ← puruṣṭuta
• [noun], nominative, singular, masculine

• martaṃ ← martam ← marta
• [noun], accusative, singular, masculine
• “man.”

• śaṃsaṃ ← śaṃsam ← śaṃsa
• [noun], accusative, singular, masculine
• “praise; śaṃs; recitation.”

• viśvadhā
• [adverb]

• veti ← vī
• [verb], singular, Present indikative
• “approach; ask; desire; go; drive.”

• dhāyase ← dhāyas
• [noun], dative, singular, neuter

होतारं होमनिष्पादकम् आह्वातारं वा देवानां ईदृशमग्निं दिविष्टिषु दिवसैषणेषु निमित्तभूतेषु वृणते संभजते । आदित् अनन्तरमेव तथा पप्रचानासः हविषा स्तुत्या च संपृचाना ऋत्विजो यजमानाः ॥ पृचेश्छान्दसस्य लिटः कानच् ॥ ऋञ्जते प्रसाधयन्ति । किमिव। भगमिव । तं यथा जनाः प्रसाधयन्ति तद्वत् । यद्वा । महान्तं राजानमिव सूर्यदीप्तिवत् पूज्यमित्यर्थः । ‘ ऋञ्जतिः प्रसाधनकर्मा’ इति यास्कः । यत् यस्मात् अयमग्निः पुरुष्टुतः बहुभिर्बहुधा वा स्तूयमानः क्रत्वा क्रतुना कर्मणा यागादिरूपेण मज्मना शारीरेण बलेन च युक्तान् देवान् व्यवहर्तॄनृत्विजो यज्ञभुजो देवान् वा क्रत्वा मज्मना च योजयितुं तथा मर्तं यजमानं शंसं स्तुतिं च स्तुत्यं वा तं विश्वधा विश्वधनो यद्वा विश्वात्मकोऽयं वेति पूर्वोक्तान् कामयते । किमर्थम् । धायसे हविर्लक्षणान्नाय । तस्मात् होतारमग्निं वृणते ऋञ्जते च ॥

English translation:

“Pious worshippers then adore the invoker (of the gods), for (the propitiation of) the dwellers in heaven, as (such men) adore a powerful prince, since the many-lauded, and all upholding (Agni) knows how by (holy) act and (bodily) strength to bring together the gods and their mortal worshipper for the sake of obtaining (mutual) sustenance.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

A powerful prince: bhagam = bhaga, a great prince; or, Āditya, or the sun

Just after that they choose (him as) their Hotar at the rituals of daybreak. As if gorging themselves on good fortune, they steer
straight (to him),
since he, much praised, with resolve and with might always pursues the gods and the laud (of) mortals in order to suckle them,

Another instance of ā́d íd, which seems, in this hymn, to mark the progress of the ritual.

With bhágam iva papṛcā́nāsaḥ in b compare bhágam … papṛcāsi in 11b. The difference of voice is significant: in 6b the mortal officiants “(en)gorge themselves (med.) with/on good fortune” while in 11 Agni engorges (i.e., swells)(act.) good fortune for us.” The similarity of these striking expressions makes it unlikely that bhágam in 6b is primarily the goal/object of ṛñjate, as Geldner, Renou, Witzel Gotō take it.

The phrase mártaṃ śáṃsam may be a de-compounded version of nárāśáṃsawith lexical substitution. Note that nárāśáṃsa- is found in the next hymn, the Āprī hymn I.142.3. See also devā́nāṃ śā́ṃsam in 11d of this hymn. The double object of véti – devā́n and mártaṃ śáṃsam – is a zeugma of sorts, made possible by the fact that √vī can take both animate and inanimate objects.

Therefore they choose him Herald at the morning rites, pressing to him as unto Bhaga, pouring gifts,
When, much-praised, by the power and will of Gods, he goes at all times to his mortal worshipper to drink.

1 Then in the strivings for the day 2 they choose him Hotri. As if to swell their good fortune they strive towards him 3, when praised by many he moves everywhere with wisdom and power to the gods and to the praise of mortals 4 for (bringing them) refreshing drink.

Da erwählten sie ihn zum Hotri bei den Opfern des Tages; sie lassen ihm den Vortritt wie die, die ihr Glück gemacht haben, dem Bhaga, da der Vielgepriesene mit Umsicht und Macht den Göttern zuredet und dem Sterblichen zuredet, allezeit Lob darzubringen.

Dann wählen sie zum Priester bei den Festen ihn und dringen wie zum Spender hin sich sättigend, Wenn hochgerühmt er zu den Göttern geht mit Kraft und Macht, zu pflegen stets den Mann, der ihn besingt;

Вот выбирают (его) хотаром для жертвоприношений на небе,
К нему направляются, как переполненные (дарами люди) - к счастью,
Так как многопрославленный (бог) силой духа, величием (приглашает) богов,
Он приглашает смертного к прославлению, чтобы (боги) были всегда удовлетворены.

• अग्निः
• दीर्घतमा औचथ्यः
• जगती
• निषादः

फिर उसी विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - (यत्) जो (पुरुष्टुतः) बहुतों ने प्रशंसा किया हुआ (विश्वधा) विश्व को धारण करनेवाला (क्रत्वा) कर्म वा विशेष बुद्धि से और (मज्मना) बल से (धायसे) धारणा के लिये (शंसम्) प्रशंसायुक्त (मर्त्तम्) मनुष्य को और (देवान्) दिव्य गुणों को (वेति) प्राप्त होता है, उसको (आत्) और (होतारम्) देनेवाले को जो (पपृचानासः) सम्बन्ध करते हुए जन (दिविष्टिषु) सुन्दर यज्ञों में (भगमिव) धन ऐश्वर्य्य के समान (वृणते) सेवते हैं वे (इत्) ही दुःखों को (ऋञ्जते) भूँजते हैं अर्थात् जलाते हैं ॥ ६ ॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। जो अच्छे वैद्य का रत्न के समान सेवन करते हैं, वे शरीर और आत्मा के बलवाले होकर सुखी होते हैं ॥ ६ ॥

अन्वय: यद्यः पुरुष्टुतो विश्वधा क्रत्वा मज्मना धायसे शंसं मर्त्त देवाँश्च वेति तमाद्धोतारं ये पपृचानासो दिविष्टिषु भगमिव वृणते त इद्दुःखान्यृञ्जते दहन्ति ॥ ६ ॥

पुनस्तमेव विषयमाह ।

पदार्थान्वयभाषाः - (आत्) (इत्) (होतारम्) दातारम् (वृणते) संभजन्ति (दिविष्टिषु) दिव्यासु इष्टिषु (भगमिव) यथा धनैश्वर्यम् (पपृचानासः) संपर्कं कुर्वाणाः (ऋञ्जते) भृञ्जति (देवान्) दिव्यान् गुणान् (यत्) यः (क्रत्वा) कर्मणा प्रज्ञया वा (मज्मना) बलेन (पुरुष्टुतः) पुरुभिर्बहुभिः प्रशंसितः (मर्त्तम्) मनुष्यम् (शंसम्) प्रशंसितम् (विश्वधा) यो विश्वं दधाति सः (वेति) प्राप्नोति (धायसे) धारणाय ॥ ६ ॥

भावार्थभाषाः - अत्रोपमालङ्कारः। ये सद्वैद्यं रत्नमिव सेवन्ते ते शरीरात्मबला भूत्वा सुखिनो जायन्ते ॥ ६ ॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जे चांगल्या वैद्याचा रत्नाप्रमाणे स्वीकार करतात ते शरीर व आत्मा बलवान करून सुखी होतात. ॥ ६ ॥

• देवता - अग्निः
• ऋषिः - दीर्घतमा औचथ्यः
• छन्दः - जगती

वि᳓ य᳓द् अ᳓स्थाद् यजतो᳓ वा᳓तचोदितो
ह्वारो᳓ न᳓ व᳓क्वा जर᳓णा अ᳓नाकृतः
त᳓स्य प᳓त्मन् दक्षु᳓षः कृष्ण᳓जंहसः
शु᳓चिजन्मनो र᳓ज आ᳓ वि᳓अध्वनः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ásthāt ← √sthā- (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:ACT}

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

ví ← ví (invariable)

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

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

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

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

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

ná ← ná (invariable)

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

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

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

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

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

ā́ ← ā́ (invariable)

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

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

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

वि । यत् । अस्था॑त् । य॒ज॒तः । वात॑ऽचोदितः । ह्वा॒रः । न । वक्वा॑ । ज॒रणाः॑ । अना॑कृतः ।
तस्य॑ । पत्म॑न् । ध॒क्षुषः॑ । कृ॒ष्णऽजं॑हसः । शुचि॑ऽजन्मनः । रजः॑ । आ । विऽअ॑ध्वनः ॥

• vi
• [adverb]
• “apart; away; away.”

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

• asthād ← asthāt ← sthā
• [verb], singular, Root aorist (Ind.)
• “stay; stand; situate; exist; [in]; resist; endure; put; soak; be; stop; adhere; get stale; concentrate; grow; trust; wake; consociate; last; dwell; lie; stand; stop.”

• yajato ← yajataḥ ← yajata
• [noun], nominative, singular, masculine
• “holy; august; sacrificial.”

• vātacodito ← vāta
• [noun], masculine
• “vāta; wind; fart; Vayu; air; draft; vāta [word]; Vāta; rheumatism; Marut.”

• vātacodito ← coditaḥ ← coday ← √cud
• [verb noun], nominative, singular
• “impel; drive; incite; command; drive; arouse; propel.”

• hvāro ← hvāraḥ ← hvāra
• [noun], nominative, singular, masculine

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

• vakvā ← vakvan
• [noun], nominative, singular, masculine

• jaraṇā ← jaraṇa
• [noun], accusative, plural, neuter
• “digestive; old.”

• anākṛtaḥ ← an
• [adverb]
• “not.”

• anākṛtaḥ ← ākṛtaḥ ← ākṛ ← √kṛ
• [verb noun], nominative, singular

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

• patman
• [noun], locative, singular, neuter
• “flight.”

• dakṣuṣaḥ ← _ ← √_
• [?]
• “_”

• kṛṣṇajaṃhasaḥ ← kṛṣṇa
• [noun]
• “black; dark; dark; blue; black.”

• kṛṣṇajaṃhasaḥ ← jaṃhasaḥ ← jaṃhas
• [noun], genitive, singular, masculine

• śucijanmano ← śuci
• [noun]
• “clean; clean; pure; bright; clear; honest; śuci [word]; clear; impeccant.”

• śucijanmano ← janmanaḥ ← janman
• [noun], genitive, singular, masculine
• “birth; reincarnation; lineage; origin; race; metempsychosis; parentage; descent; appearance; age; birthplace; beginning; being.”

• raja ← rajaḥ ← rajas
• [noun], accusative, singular, neuter
• “powder; menorrhea; dust; Rajas; atmosphere; rajas; pollen; passion; rajas [word]; sindūra; rust; tin; impurity; dark; sky.”

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

• vyadhvanaḥ ← vyadhvan
• [noun], genitive, singular, masculine

यत् यदा अयमग्निः वातचोदितः वायुना प्रेरितः ॥ तृतीया कर्मणि’ इति पूर्वपदप्रकृतिस्वरत्वम्॥ यजतः सर्वैः यष्टव्यः यष्टुं योग्यः सन् वि अस्थात् वितिष्ठते सर्वतो व्याप्तो भवति । तत्र दृष्टान्तः । अनाकृतः अनिवारितोऽप्रतिहतप्रसरः वक्वा बहुवक्ता ॥ वचेः ‘अन्येभ्योऽपि दृश्यन्ते’ इति वनिप् । दृशिग्रहणात् कुत्वम् ॥ ह्वारो न कुटिल इव विदूषणकादिरिव’ । ह्वरतेर्ण्यन्तात् पचाद्यच् ॥ स यथा जरणाः स्तुतीर्वितिष्ठते विविधं कुर्वन् वर्तते तद्वदयमप्यनाकृतः अप्रतिबद्धप्रसरो व्यवस्थितः । तदा तस्य अग्नेः पत्मन् पतने मार्गे यज्ञरूपे रजः रञ्जनात्मको लोकः आ अस्थात् आतिष्ठति सर्वतः आश्रयति अग्नौ बहुधा यजतीत्यर्थः । कीदृशस्य तस्य । धक्षुषः दहतः ॥ दहेर्लिटः क्वसुः ॥ कृष्णजंहसः कृष्णमार्गस्य ॥ पुनःपुनर्गम्यते इति जंहा मार्गः । हन्तेर्यङ्लुगन्तात् कर्मणि असुन् । कुत्वाभावश्छान्दसः ॥ शुचिजन्मनः मन्त्रसहितारण्योरुत्पन्नत्वात् व्यध्वनः विविधज्वालस्य अनियतमार्गस्य ।

English translation:

“Since the adorable (Agni), impelled by the wind, spreads in various directions, like an insincere and unrestrained chatterer, (who utters indiscriminate) praises, therefore the world is assiduous in the worship of him, the consumer of all, whose way is dark, who is pure of birth and follows various paths.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Like an insincere: hvāro na vakvā jaraṇā anākṛtaḥ: hvāraḥ = kuṭila, crooked;

Vakvā = bahuvaktā, a prolific speaker;

Anākṛtaḥ = unrestrained, anivāritaḥ;

Jaraṇaḥ = stutiḥ, praises

When he, worthy of the sacrifice, has spread out, driven by the
wind, wriggling through the old (plants?) like a twisting (snake),
unconfined
in his flight—(the flight) of this burning one of black plumage and
blazing birth, whose road spreads through the airy realm.

I take this entire verse as dependent on vs. 6. It is full of rare and unclear words, but the pile-up of descriptors of the violently moving fire is exhilarating.

In b hvārá- (to √hvar ‘move crookedly, twist’; cf. hvárate in 1c) is taken by Geldner and Renou as ‘bird’, but I am persuaded by Roth’s suggestion, enshrined in Grassmann (and see Oldenberg [Noten]), that the referent is a snake – the creature of “twisting/serpentine motion.” The quality held in common between the hvārá and fire is vákva-, derived from the root √vañc ‘undulate, curl, meander’, and the image is that of fire winding its way through the dried-up plants that serve as its fuel. From this tr. it is clear that I take jaráṇā as jaráṇāḥ, with the Pp., and as an acc. pl. fem. ‘old (things = plants’). Grassmann

identifies it as an instr. sg., and this interpr. is followed by others (most recently by Witzel Gotō), but the sandhi situation, with -ā before a- essentially excludes it (though see Oldenberg [Noten] who finds it barely possible).

The sense of ánākṛta- is likewise unclear, though its formation is transparent.

The tr. of Oldenberg (SBE “whom it is not possible to drive to a place”; sim. Noten), Geldner (“ohne Antrieb”), Renou (“sans y avoir été poussé”) seem to reflect a sense of the common idiom ā́√kṛ ‘bring here’ extended to ‘push/force (here)’, with the ‘here’ elided. However, in his n. 7b, Geldner adduces PB XXIII.13.4.5, which concerns wild animals that are anākṛta-. Caland tr. ‘unfostered’, but I see another possible extension of ‘brought here’, namely ‘kept here’ à ‘confined’, with its negative then ‘unconfined’. This certainly fits the PB passage and also matches Sāyaṇa’s gloss anivāritaḥ (Geldner’s tr. ‘ungehemmt’).

The second hemistich is entirely couched in the gen., save for the loc. pátman ‘flight’ off which all those genitives hang. I construe pátman with ánākṛtaḥ in b.

Although ‘flight’ may seem to support the ‘bird’ interpr. of hvārá- in b, note that hvārá- is in a simile syntactically independent of the rest of the sentence; moreover, Dīrghatamas hardly feels constrained to confine himself to one image at a time.

dakṣúṣaḥ is a pseudo-perfect-participle, like the pseudo-desiderative-adjective dákṣu- (II.4.4) to √dah ‘burn’. Both are hapaxes.

On -jaṃhas- see comm. ad VI.12.2 and VI.3.5.

vyàdhvan- can contain either ví ‘without’ or ví ‘through, wide(ly)’ (so also Oldenberg [SBE], Renou). I have opted for the latter, but others (Geldner ‘wegelosen Flug’, Witzel Gotō ‘Wegelosen’) for the former. Either would work, though the phrase rája ā́seems to me to express extent of space and to favor my interpr.

What time the Holy One, wind-urged, hath risen up, serpent-like winding through the dry grass unrestrained,
Dust lies upon the way of him who burneth all, black-winged and pure of birth who follows sundry paths.

When he has scattered himself, the worshipful one, driven by the wind, like … 1, with the sound (which he produces) (?), he whom it is not possible to drive to a place (like cattle): on the flight of the burning one who speeds on his black way, whose birth is bright, who strays everywhere to the atmosphere … 2.

Wenn sich der Anbetungswürdige, vom Winde angefacht, wie ein Vogel flatternd ohne Antrieb über die dürren Hölzer ausgebreitet hat, bei des brennenden, schwarzbeschwingten, reingeborenen, wegelosen Flug in die Luft;

Wenn windbewegt der heil’ge sich erhoben hat, sich windend, zischend wie die Schlange, ungehemmt Auf seinem Gange, wenn er schwarzgeflügelt flammt, wenn der im Licht geborne durch die Lüfte dringt.

Когда достойный жертв, погоняемый ветром, распространился
(Никем) не принуждаемый на старые (дрова), трепеща, как птица,
В полете этого пылающего чернокрылого (бога),
Чисторожденного, пересекающего без дорог пространство (- удивительная красота).

• अग्निः
• दीर्घतमा औचथ्यः
• निचृज्जगती
• निषादः

फिर उसी विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - (यत्) जो (यजतः) सङ्ग करने और (वक्वा) कहनेवाला (अनाकृतः) रुकावट को न प्राप्त हुआ (वातचोदितः) प्राण वा पवन से प्रेरित विद्वान् (ह्वारः) कुटिलता करते हुए अग्नि के (न) समान (व्यस्थात्) विशेषता से स्थिर है (तस्य) उस (शुचिजन्मनः) पवित्र जन्मा विद्वान् के (पत्मन्) चाल-चलन में (कृष्णजंहसः) काले मारने हैं जिसके उस (दक्षुषः) जलाते हुए (आ, व्यध्वनः) अच्छे प्रकार विरुद्ध मार्गवाले अग्नि के (रजः) कण से समान (जरणाः) प्रशंसा स्तुति होती हैं ॥ ७ ॥

भावार्थभाषाः - इस मन्त्र में उपमा और वाचकलुप्तोपमालङ्कार हैं। जो धर्म में अच्छी स्थिरता रखते हैं, वे सूर्य के समान प्रसिद्ध होते हैं और उनकी की हुई कीर्त्ति सब दिशाओं में विराजमान होती है ॥ ७ ॥

अन्वय: यद्यो यजतो वक्वा अनाकृतो वातचोदितो विद्वान् ह्वारोऽग्निर्न व्यस्थात् तस्य शुचिजन्मनः पत्मन्मार्गे कृष्णजंहसो धक्षुष आ व्यध्वनोऽग्ने रज इव जरणाः प्रशंसा जायन्ते ॥ ७ ॥

पुनस्तमेव विषयमाह ।

पदार्थान्वयभाषाः - (वि) विशेषेण (यत्) यः (अस्थात्) तिष्ठेत् (यजतः) संगन्ता (वातचोदितः) वायुना प्राणेन वा प्रेरितः (ह्वारः) कुटिलतां कारयन् (न) इव (वक्वा) वक्ता (जरणाः) स्तुतयः (अनाकृतः) न आकृतो न निवारितः (तस्य) (पत्मन्) (दक्षुषः) दहतः (कृष्णजंहसः) कृष्णानि जंहांसि हननानि यस्मिँस्तस्य (शुचिजन्मनः) शुचेः पवित्राज्जन्म यस्य तस्य (रजः) कणः(आ)(व्यध्वनः) विरुद्धोऽध्वा यस्य सः ॥ ७ ॥

भावार्थभाषाः - अत्रोपमावाचकलुप्तोपमालङ्कारौ। ये धर्ममातिष्ठन्ति ते सूर्य इव प्रसिद्धा जायन्ते तत्कृता कीर्त्तिः सर्वासु दिक्षु विराजते ॥ ७ ॥

भावार्थभाषाः - या मंत्रात उपमा व वाचकलुप्तोपमालंकार आहेत. जे धर्मात चांगले स्थिर असतात ते सूर्याप्रमाणे प्रसिद्ध होतात व त्यांची कीर्ती सर्व दिशांमध्ये पसरते. ॥ ७ ॥

• देवता - अग्निः
• ऋषिः - दीर्घतमा औचथ्यः
• छन्दः - जगती

र᳓थो न᳓ यातः᳓ शि᳓क्वभिः कृतो᳓
दिया᳓म् अ᳓ङ्गेभिर् अरुषे᳓भिर् ईयते
आ᳓द् अस्य ते᳓ कृष्णा᳓सो दक्षि सूर᳓यः
शू᳓रस्येव त्वेष᳓थाद् ईषते व᳓यः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
kr̥táḥ ← √kr̥- (root)
{case:NOM, gender:M, number:SG, non-finite:PPP}

ná ← ná (invariable)

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

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

yātáḥ ← √yā- 1 (root)
{case:NOM, gender:M, number:SG, non-finite:PPP}

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

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

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

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

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

ā́t ← ā́t (invariable)

dakṣi ? ← dakṣi ? (invariable)

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

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

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

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

iva ← iva (invariable)

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

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

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

रथः॑ । न । या॒तः । शिक्व॑ऽभिः । कृ॒तः । द्याम् । अङ्गे॑भिः । अ॒रु॒षेभिः॑ । ई॒य॒ते॒ ।
आत् । अ॒स्य॒ । ते । कृ॒ष्णासः॑ । ध॒क्षि॒ । सू॒रयः॑ । शूर॑स्यऽइव । त्वे॒षथा॑त् । ई॒ष॒ते॒ । वयः॑ ॥

• ratho ← rathaḥ ← ratha
• [noun], nominative, singular, masculine
• “chariot; warrior; ratha [word]; Dalbergia oojeinensis; rattan.”

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

• yātaḥ ← yā
• [verb noun], nominative, singular
• “go; enter (a state); travel; disappear; reach; come; campaign; elapse; arrive; drive; reach; leave; run; depart; ride.”

• śikvabhiḥ ← śikvan
• [noun], instrumental, plural, masculine
• “deft.”

• kṛto ← kṛtaḥ ← kṛ
• [verb noun], nominative, singular
• “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.”

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

• aṅgebhir ← aṅgebhiḥ ← aṅga
• [noun], instrumental, plural, neuter
• “body part; body; part; limb; extremity; Vedāṅga; section; root; army unit; aṅga [word]; subsection; aṅgamantra; part; body; ingredient.”

• aruṣebhir ← aruṣebhiḥ ← aruṣa
• [noun], instrumental, plural, neuter
• “red; red.”

• īyate ← i
• [verb], singular, Indikativ Pr￤s. Passiv
• “go; travel; enter (a state); return; walk; continue; reach; ask.”

• ād ← āt
• [adverb]
• “then.”

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

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

• kṛṣṇāso ← kṛṣṇāsaḥ ← kṛṣṇa
• [noun], nominative, plural, masculine
• “black; dark; dark; blue; black.”

• dakṣi ← _ ← √_
• [?]
• “_”

• sūrayaḥ ← sūri
• [noun], nominative, plural, masculine
• “patron.”

• śūrasyeva ← śūrasya ← śūra
• [noun], genitive, singular, masculine
• “hero; cock; śūra; Śūra; Vatica robusta; Plumbago zeylanica; warrior; hero; attacker; lentil; wild boar; lion; dog.”

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

• tveṣathād ← tveṣathāt ← tveṣatha
• [noun], ablative, singular, masculine

• īṣate ← īṣ
• [verb], singular, Present indikative

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

अयमग्निः शिक्वभिः रज्जुभिः कृतः बद्धः रथो न रथ इव । स यथा स्वीयैश्चक्रादिभिः अङगैः ईयते तद्वत् यातः स्थापितः सन् अरुषेभिः गमनशीलैः अङ्गेभिः ज्वालादिरूपैः अवयवैः द्याम् अन्तरिक्षम् आज्येन हृष्टः सन् ईयते गच्छति ॥ ‘ईङ् गतौ ॥ आत् प्रवृद्ध्यनन्तरम् अस्य अग्नेः ते सूरयः सरणयो मार्गाः कृष्णासः कृष्णवर्णा भवन्ति । यत एवं भवन्ति तदर्थं दक्षि दहति काष्ठान् ॥ पुरुषव्यत्ययः । छान्दसः शपो लुक् ॥ किंच ज्वलितस्याग्नेः त्वेषथात् दीप्तात् तेजसः सकाशात् वयः गमनवन्तः पक्षिमृगादयः ईषते गच्छन्ति ॥ ईष गत्यादौ । ‘ बहुलं छन्दसि ’ इति शपो लुक्॥ पलायन्ते । तत्र दृष्टान्तः । शूरस्य त्वेषथात् वय इव । कस्यचित् विक्रान्तस्य दीप्तात्तेजसः सकाशात् भीत्या पलायमाना इव । एवमन्तरिक्षं स्पृशन् सर्वतो दहतीति सर्वदा दावाग्निरूपेण स्तूयते ॥

English translation:

“Like a chariot drawn by ropes, Agni, set in movement by his own revolving members (his flames), proceeds to the heavens; the paths he traverses are blackened by smoke, as he consumes (the fuel), and (beasts and) birds fly from his radiance as (enemies fly from the prowess) of a hero.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Flames: angebhir aruṣebhiḥ gamanaśīlair avayavair jvālābhiḥ, by limbs, i.e., flames, having motion; beasts and birds: vayaḥ gamanavantaḥ pakṣimṛgādayaḥ, creatures having motion–birds, beasts and the like

Like a driving-chariot made by dexterous (men), he speeds toward heaven with ruddy limbs.
After that these black (plumes) of his, the patrons of the burning one, retreat from his turbulent flaring, as (from that) of a champion, like birds (from that) *of the sun.

What quality of a chariot is expressed by the ppl. yātá- to √yā ‘drive’ is unclear. Because of the phrase “made by dexterous (men),” which seems to refer to the chariot as object rather than to its current situation, I suggest that it’s a particular type of chariot, perhaps one made for long journeys. But it is also possible that it refers to the current situation, in which case it could mean “like a driven chariot” (i.e., one that is speeding).

Pāda c is full of difficulties, esp. the unaccented dakṣi and the semantically anomalous sūráyaḥ ‘patrons’. There is also the question whether the pāda is syntactically independent or forms a clause with d. With Geldner (but contra most other interpr.) I take cd together. Otherwise pāda c would be a nominal clause of some sort, but the introductory ā́d (recalling ā́d íd of 5a, 6a) seems to call for a dynamic verb.

As for the “black patrons” I take this to be, as it were, a two-part phrase: “black” first refers to the plumes of smoke, picking up kṛṣṇájaṃhas- ‘having black plumage’ in 7c; the clouds of smoke surrounding the fire are then implicitly likened to the sacrificial patrons who would gather around the ritual fire.

What then to do with dakṣi? Two main solutions are found in the lit.: it is a 2nd sg. impv. (or si-imperative) to √dah ‘burn’ as it is in II.1.10 (Renou), or it is a voc. of a nominal stem of unclear formation likewise built to √dah (Oldenberg, Witzel Gotō). Geldner refuses to tr.

and AiG II.1.408 floats both possibilities. The first (impv.) has the merit of matching an actual existing form, but otherwise has little to recommend it. In particular, if it forms a parenthetical independent clause it should be accented. The second (voc.) does not create syntactic problems but leaves the question of the morphology unresolved. I do not favor either of them, because either one requires 2nd ps.

reference, which I think would violate the structure of the hymn. As noted in the published

introduction, the first 8 verses are couched entirely in the 3rd person describing the fire and entirely lack the word agní-; both the 2nd ps. and agní- are forcefully introduced at the beginning of vs. 9 (tváyā hy àgne), and this 2nd ps. address prevails in the next three vss. (9-11). I find it difficult to believe that the wily Dīrghatamas would spoil his schematic division by introducing a muddled 2nd person in vs. 8. Moreover, the asya in 8c surely has Agni as its referent, which should probably preclude a 2nd ps.

reference to him in the same pāda. Unfortunately I do not have an acceptable solution to dakṣi, however. With the others I take it as an unclearly formed nominal derivative of √dah, but as the 1st member of a tatpuruṣa with sūrí-, hence ‘the patron(s) of the burning one’, but this is a solution of desperation and carries no conviction.

The grammar of d is scarcely less contorted than that of c. The verb īṣate belongs to a clear thematic stem and should therefore of course be 3rd sg., but the apparent subject, váyaḥ, is ordinarily a nom. pl. ‘birds’ to the stem ví-. To make the grammar work, it needs to be interpreted as a neut. s-stem collective in the nom. sg.

(‘bird flesh, poultry’; cf. Renou’s ‘la gent-ailée’), a formation that is found later (already AV) but not otherwise in the RV. Moreover, if pāda c is to be construed with d, its pl.

subj. kṛṣṇā́saḥ … sūráyaḥ also clashes in number with the verb īṣate. My somewhat uneasy solution to this is to assume that váyaḥ here has been reinterpreted as a singular collective and, as the noun closest to the verb, has determined the number of the verb. But since váyaḥ refers to the collectivity of birds, the pl. kṛṣṇā́saḥ … sūráyaḥ can match it in sense and therefore function as subj. of īṣate as well.

(Another possible solution is to assume that īṣate has been assimilated to the athematic formations of similar shape, ī́rte, ī́rate and, esp., the near rhyme ī́ṣṭe, ī́śate, with 3rd plural in -ate. This does not seem impossible to me, esp. since their 1st sgs. in

-e would coincide.) The published translation reflects a double reading of initial śū́rasya ‘of a champion’ with partial emendation to *sū́ryasya / sū́raḥ ‘of the sun’ in its 2nd reading. In my view, the juxtaposition across pāda boundary of sūráyaḥ and śū́rasya was designed to bring to mind a third term, the sun, sharing its initial with sūráyah, its gen. case with śū́rasya, and its -ūr- with both. Though the patrons might shrink from the attack of a champion, birds are more likely to shrink from the flaring of the sun, either retreating from its heat or avoiding flying too high and therefore too near it. This double reading helps unify the two-part NP of c, the black (plumes) = patrons, and takes us back to the flight of the bird Agni in 7cd.

Like a swift chariot made by men who know their art, he with his red limbs lifts himself aloft to heaven.
Thy worshippers become by burning black of hue: their strength flies as before a hero’s violence.

Like a chariot that goes forward, he goes to Heaven with his ruddy limbs, adorned with his locks of flames 1. Then his black (clouds of smoke), O burning one (?), the liberal ones (?) (appear) 2. The birds flee as before the fierceness of a hero 3.

Da eilt er wie der fahrende Wagen, der von Gelernten gemacht ist, mit den rötlichen Gliedern gen Himmel. Dann fliehen diese schwarzen ……., vor seiner furchtbaren Erscheinung flieht das Geflügel wie vor der eines tapferen Mannes.

Gleich schnellem Wagen, den kunstfertige gebaut, steigt er mit Flammengliedern zu dem Himmel auf; Dann zeigen schwarz sich deine Bahnen, Flammender; die Vögel fliehen vor des Helden Ungestüm.

Словно двинувшаяся колесница, созданная умелыми мастерами,
Движется он к небу со своими красными членами.
Вот эти его черные (клубы дыма), – гори! – направляющиеся к небу.
Как от неистовства героя (в бою, от него) шарахаются птицы.

• अग्निः
• दीर्घतमा औचथ्यः
• भुरिक्त्रिष्टुप्
• धैवतः

फिर उसी विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - (कृष्णासः) जो खींचते हैं वे (सूरयः) विद्वान् जन जैसे (शिक्वभिः) कीलें और बन्धनों से (कृतः) सिद्ध किया (द्याम्) आकाश को (अरुषेभिः) लाल रङ्गवाले (अङ्गेभिः) अङ्गों के साथ (यातः) प्राप्त हुआ (रथः) रथ (ईयते) चलता है (न) वैसे वा (वयः) पक्षि और (शूरस्येव, त्वेषथात्) शूरवीर के प्रकाशित व्यवहार से जैसे वैसे कला-कुशलता से (ईषते) देखते हैं वे सुख पाते हैं, हे विद्वन् ! (आत्) इसके अनन्तर जो आप अग्नि के समान पापों को (धक्षि) जलाते हो (अस्य) इन (ते) आपको सुख होता है ॥ ८ ॥

भावार्थभाषाः - इस मन्त्र में उपमा और वाचकलुप्तोपमालङ्कार हैं। जैसे उत्तम विमान से अन्तरिक्ष में आना-जाना सुख से जन करते हैं, वैसे विद्वान् जन विद्या से धर्म सम्बन्धी मार्ग में विचरने को समर्थ होते हैं ॥ ८ ॥

अन्वय: कृष्णासः सूरयः शिक्वभिः कृतो द्यामरुषेभिरङ्गेभिस्सह यातो रथ ईयते नेव वय इव शूरस्येव त्वेषथाद् व्यवहारादिव कलाकौशलादीषते सुखमाप्नुवन्ति हे विद्वन्नाद्यस्त्वमग्निरिव पापानि धक्षि। अस्य ते सुखं जायते ॥ ८ ॥

पुनस्तमेव विषयमाह ।

पदार्थान्वयभाषाः - (रथः) रमणीयं यानम् (न) इव (यातः) प्राप्तः (शिक्वभिः) कीलकबन्धनादिभिः (कृतः) संपादितः (द्याम्) आकाशम् (अङ्गेभिः) अङ्गैः (अरुषेभिः) रक्तैर्गुणैः (ईयते) गच्छति (आत्) आनन्तर्ये (अस्य) (ते) (कृष्णासः) ये कृषन्ति ते (धक्षि) दहसि। अत्र शपो लुक्। (सूरयः) विद्वांसः (शूरस्येव) यथा शूरवीरस्य (त्वेषथात्) प्रदीप्तात् (ईषते) पश्यन्ति (वयः) पक्षिण इव ॥ ८ ॥

भावार्थभाषाः - अत्रोपमावाचकलुप्तोपमालङ्कारौ। यथा शोभनेन विमानेनान्तरिक्षे गमनाऽऽगमने सुखेन जनाः कुर्वन्ति तथा विद्वांसो विद्यया धर्म्ये मार्गे विचरितुं शक्नुवन्ति ॥ ८ ॥

भावार्थभाषाः - या मंत्रात उपमा व वाचकलुप्तोपमालंकार आहेत. जसे लोक अंतरिक्षात उत्तम विमानाने सहजतेने गमनागमन करतात तसे विद्वान लोक धर्ममार्गात चालण्यास समर्थ असतात. ॥ ८ ॥

• देवता - अग्निः
• ऋषिः - दीर्घतमा औचथ्यः
• छन्दः - जगती

त्व᳓या हि᳓ अग्ने व᳓रुणो धृत᳓व्रतो
मित्रः᳓ शाशद्रे᳓ अर्यमा᳓ सुदा᳓नवः
य᳓त् सीम् अ᳓नु क्र᳓तुना विश्व᳓था विभु᳓र्
अरा᳓न् न᳓ नेमिः᳓ परिभू᳓र् अ᳓जायथाः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

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

hí ← hí (invariable)

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

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

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

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

śāśadré ← √śad- (root)
{number:PL, person:3, mood:IND, tense:PRF, voice:MED}

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

ánu ← ánu (invariable)

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

sīm ← sīm (invariable)

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

viśváthā ← viśváthā (invariable)

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

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

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

ná ← ná (invariable)

nemíḥ ← nemí- (nominal stem)
{case:NOM, gender:F, number:SG}

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

त्वया॑ । हि । अ॒ग्ने॒ । वरु॑णः । धृ॒तऽव्र॑तः । मि॒त्रः । शा॒श॒द्रे । अ॒र्य॒मा । सु॒ऽदान॑वः ।
यत् । सी॒म् । अनु॑ । क्रतु॑ना । वि॒श्वऽथा॑ । वि॒ऽभुः । अ॒रान् । न । ने॒मिः । प॒रि॒ऽभूः । अजा॑यथाः ॥

• tvayā ← tvad
• [noun], instrumental, singular
• “you.”

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

• 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.”

• varuṇo ← varuṇaḥ ← varuṇa
• [noun], nominative, singular, masculine
• “Varuna; varuṇa [word]; Crataeva religiosa Forst.; Varuṇa; varuṇādi.”

• dhṛtavrato ← dhṛta ← dhṛ
• [verb noun]
• “keep; put; hold; assume; wear; take; promise; stay; exist; hold; begin; dip.”

• dhṛtavrato ← vrataḥ ← vrata
• [noun], nominative, singular, masculine
• “vrata (vote); commandment; law; oath; command; rule; custom; vrata [word]; rule; behavior.”

• mitraḥ ← mitra
• [noun], nominative, singular, masculine
• “friend; Mitra; mitra [word]; sun; ally.”

• śāśadre ← śad
• [verb], plural, Perfect indicative
• “prevail.”

• aryamā ← aryaman
• [noun], nominative, singular, masculine
• “Aryaman; aryaman [word]; sun.”

• sudānavaḥ ← sudānu
• [noun], nominative, plural, masculine
• “big; lavish.”

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

• sīm
• [adverb]

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

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

• viśvathā
• [adverb]

• vibhur ← vibhuḥ ← vibhu
• [noun], nominative, singular, masculine
• “mighty; abundant; big.”

• arān ← arāt ← ara
• [noun], ablative, singular, masculine

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

• nemiḥ ← nemi
• [noun], nominative, singular, feminine
• “rim; felloe.”

• paribhūr ← paribhūḥ ← paribhū
• [noun], nominative, singular, masculine
• “extended.”

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

हे अग्ने त्वया खलु वरुणः रात्र्यभिमानी देवः धृतव्रतः स्वीकृतवर्षणादिकर्मा भवति । तथा मित्रः अहरभिमानी देवः शाशद्रे शातयति तमः ॥ शद्लृ शातने’ । छान्दसो लिट् । बहुलं छन्दसि ’ इति रुट् । तुजादित्वात् अभ्यासदीर्घः । तथा अर्यमा उभयोर्मध्यवर्ती देवः सुदानवः शोभनदानो भवति ॥ व्यत्ययेन बहुवचनम् । यद्वा । एते वरुणादयः सुदानवः शोभनदानाः स्वस्वकार्यकर्तारस्त्वया हि शाशद्रे तीक्ष्णीक्रियन्ते । हिशब्दो मन्त्रान्तरप्रसिद्धिद्योतनार्थः । ‘ त्वमग्ने वरुणो जायसे (ऋ. सं. ५, ३. १ ) इति हि मन्त्रान्तरम् ॥ शदेः कर्मणि छान्दसो लिट् । ‘इरयो रे’ इति रेभावः । ‘ हि च ’ इति निघाताभावः । वरुणादीनामग्न्यायत्तत्वे उपपत्तिमाह । यत् यस्मात् कारणात् हे अग्ने सीं सर्वतः क्रतुना कर्मणा विश्वथा विश्व इव विश्वात्मक इव विभुः मित्रार्यमात्मना सर्वव्यापी परिभूः स्वतेजसा सर्वतः परिभाविता सन् अनुक्रमेण अजायथाः जायसे प्रादुर्भवसि । तत्र दृष्टान्तः । अरान् रथस्य शङ्कून् नेमिः न बाह्यवलय इव । स यथा व्याप्य तिष्ठति तद्वदयमग्निर्वरुणादीन् व्याप्य तिष्ठति ॥

English translation:

“By you, Agni; Varuṇa, observant of his duties and Mitra and Aryaman, bountiful divinities, are animated, so that yo have been born comprehending them all universally in all (their) functions, and encompassing (them all) as the circumference (encompasses) the spokes (of a wheel).”

By means of you, o Agni, have those rich in drops [/gifts] become exultant—Varuṇa whose commandments are upheld, Mitra, and
Aryaman—
since, following them, you were born extending everywhere by your resolve, encompassing (everything) like a felly its spokes.

After the extravagances of the last few vss., this vs. brings us back to earth and opens the last section of the hymn, addressing Agni and praising his benefits.

The morphological and phraseological parallelism of vibhúḥ (c) and paribhū́ḥ (d) are difficult to convey in tr. On the basis of the viśváthā ‘everywhere’ with the former and the passages containing víśvā (…) paribhū́- (I.91.19, II.24.11, III.3.10), I have supplied ‘everything’ with the latter (so also Geldner, Witzel Gotō; sim. Oldenberg [SBE]).

As in I.37.9 I construe ánu with preceding sīm “following them.”

By thee, O Agni, Varuna who guards the Law, Mitra and Aryaman, the Bounteous, are made strong;
For, as the felly holds the spokes, thou with thy might pervading hast been born encompassing them round.

Through thee indeed, O Agni, Varuna whose laws are firm, Mitra and Aryaman, the givers of good rain, are glorious, when thou the mighty one hast been born, everywhere encompassing with wisdom (all beings), as the felly encompasses the spokes of a wheel.

Denn durch dich, Agni, haben Varuna, der Gesetzeshüter, Mitra und Aryaman, die Gabenschönen, Selbstvertrauen bekommen, sobald du geboren wardst, durch Umsicht allem gewachsen, wie der Radkranz die Speichen alles umschließend.

Dein rühmt sich ja der pflichtgetreue Varuna, o Agni, und die reichen Mitra, Arjaman; Da kräftig du erstandest, sie mit deiner Kraft umfassend, ganz wie Speichen mit des Rades Kranz.

Ведь это благодаря тебе, о Агни, Варуна, чей обет крепок,
Митра, Арьяман с прекрасными дарами набрались силы,
Когда ты родился, распространяясь всячески силой духа,
Охватывая (вселенную), как обод-спицы (колеса).

• अग्निः
• दीर्घतमा औचथ्यः
• निचृज्जगती
• निषादः

फिर उसी विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - हे (अग्ने) विद्वान् ! जैसे (त्वया) तुम्हारे साथ (यत्) जो (वरुणः) श्रेष्ठ (धृतव्रतः) सत्य व्यवहार को धारण किये हुए (मित्रः) सबका मित्र और (अर्यमा) न्यायाधीश (सुदानवः) अच्छे दानशील (हि) ही होते हैं वैसे उनके सङ्ग से आप (नेमिः) पहिआ (अरान्, न) अरों को जैसे वैसे (विश्वथा) वा जैसे सब प्रकार से (विभुः) ईश्वर व्यापक है वैसे (क्रतुना) उत्तम बुद्धि से (परिभूः) सर्वोपरि (सीम्) सब ओर से (अनु, अजायथाः) अनुक्रम से होओ जिससे दुःख को (शाशद्रे) नष्ट करो ॥ ९ ॥

भावार्थभाषाः - इस मन्त्र में उपमा और वाचकलुप्तोपमालङ्कार हैं। जैसे ईश्वर न्यायकारी और सब विद्याओं में प्रवीण है, वैसे विद्वानों के सङ्ग से बुद्धिमान्, न्यायकारी और पूरी विद्यावाला हो ॥ ९ ॥

अन्वय: हे अग्ने यथा त्वया सह यद्ये वरुणो धृतव्रतो मित्रोऽर्यमा च सुदानवो हि भवन्ति तथा तत्सङ्गेन त्वं नेमिररान्नेव विश्वथा विभुरीश्वर इव क्रतुना परिभूः सीमन्वजायथा यतो दुःखं शाशद्रे छिन्नं कुर्याः ॥ ९ ॥

पुनस्तमेव विषयमाह ।

पदार्थान्वयभाषाः - (त्वया) (हि) खलु (अग्ने) विद्वन् (वरुणः) श्रेष्ठः (धृतव्रतः) धृतसत्यः (मित्रः) (शाशद्रे) शातयेः (अर्यमा) न्यायाधीशः (सुदानवः) सुष्ठु दानं येषान्ते (यत्) ये (सीम्) सर्वतः (अनु) (क्रतुना) प्रज्ञया (विश्वथा) सर्वथा (विभुः) व्यापक ईश्वरः (अरान्) चकस्याऽवयवान् (न) इव (नेमिः) चक्रम् (परिभूः) सर्वेषामुपरि भवतीति (अजायथाः) जायेथाः ॥ ९ ॥

भावार्थभाषाः - अत्रोपमावाचकलुप्तोपमालङ्कारौ। यथेश्वरो न्यायकारी सर्वासु विद्यासु प्रवीणोऽस्ति तथा विदुषां सङ्गेन प्राज्ञो न्यायकारी पूर्णविद्यश्च स्यात् ॥ ९ ॥

भावार्थभाषाः - या मंत्रात उपमा व वाचकलुप्तोपमालंकार आहेत. जसा ईश्वर न्यायी व सर्व विद्येत प्रवीण असतो तसे विद्वानांच्या संगतीने बुद्धिमान, न्यायी व पूर्ण विद्यावान व्हावे. ॥ ९ ॥

• देवता - अग्निः
• ऋषिः - दीर्घतमा औचथ्यः
• छन्दः - जगती

तुव᳓म् अग्ने शशमाना᳓य सुन्वते᳓
र᳓त्नं यविष्ठ देव᳓तातिम् इन्वसि
तं᳓ त्वा नु᳓ न᳓व्यं सहसो युवन् वय᳓म्
भ᳓गं न᳓ कारे᳓ महिरत्न धीमहि

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

śaśamānā́ya ← √śamⁱ- (root)
{case:DAT, gender:M, number:SG, tense:PRF, voice:MED}

sunvaté ← √su- (root)
{case:DAT, gender:M, number:SG, tense:PRS, voice:ACT}

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

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

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

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

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

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

nú ← nú (invariable)

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

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

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

vayám ← ahám (pronoun)
{case:NOM, number:PL}

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

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

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

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

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

ná ← ná (invariable)

त्वम् । अ॒ग्ने॒ । श॒श॒मा॒नाय॑ । सु॒न्व॒ते । रत्न॑म् । य॒वि॒ष्ठ॒ । दे॒वऽता॑तिम् । इ॒न्व॒सि॒ ।
त्वम् । त्वा॒ । नु । नव्य॑म् । स॒ह॒सः॒ । यु॒व॒न् । व॒यम् । भग॑म् । न । का॒रे । म॒हि॒ऽर॒त्न॒ । धी॒म॒हि॒ ॥

• 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.”

• śaśamānāya ← śam
• [verb noun], dative, singular
• “calm; go out; end; die; pacify; heal; labor; make peace; rest.”

• sunvate ← su
• [verb noun], dative, singular
• “press out; su.”

• ratnaṃ ← ratnam ← ratna
• [noun], accusative, singular, neuter
• “jewel; wealth; best; treasure; vajra; property; jewel; ruby; jewelry.”

• yaviṣṭha
• [noun], vocative, singular, masculine
• “youngest.”

• devatātim ← devatāti
• [noun], accusative, singular, feminine
• “deity; Deva.”

• invasi ← inv
• [verb], singular, Present indikative
• “bring; drive.”

• taṃ ← 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.”

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

• nu
• [adverb]
• “now; already.”

• navyaṃ ← navyam ← navya
• [noun], accusative, singular, masculine
• “new; fresh.”

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

• yuvan
• [noun], vocative, singular, masculine
• “young person; yuvan [word]; taruṇabandha; yuvan; yuvan; young buck; young.”

• vayam ← mad
• [noun], nominative, plural
• “I; mine.”

• bhagaṃ ← bhagam ← bhaga
• [noun], accusative, singular, masculine
• “Bhaga; vulva; good fortune; vagina; bhaga [word]; sun; well-being; happiness; overlord.”

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

• kāre ← kāra
• [noun], locative, singular, masculine
• “kāra [word]; writer; builder.”

• mahiratna ← mahi
• [noun]
• “great; firm.”

• mahiratna ← ratna
• [noun], vocative, singular, masculine
• “jewel; wealth; best; treasure; vajra; property; jewel; ruby; jewelry.”

• 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.”

हे अग्ने यविष्ठ युवतम त्वं शशमानाय त्वां स्तुवते । शशमान: शंसमानः ‘( निरु, ६.८ ) इति यास्कः । सुन्वते त्वदर्थमभिषवं कुर्वते यजमानाय तद्यागार्थं रत्नं रमणीयं हविः देवताति देवेषु तायमानं विस्तार्यमाणम् इन्वसि व्याप्नोषि । अस्मत्प्रत्तं हविः देवान् प्रापयसीत्यर्थः । इन्वतिः व्याप्तिकर्मा, ‘इन्वति ननक्ष’ (नि. २. १८. १ ) इति तन्नामसु पाठात् । हे सहसो युवन् । युवशब्देनोत्पत्तिर्लक्ष्यते । मथनकाले बलेनोत्पन्न बलस्य मिश्रयितर्वा। यद्वा । सहसस्पुत्र युवन् नित्यतरुण महिरत्न अस्मत्प्रदेयमहद्रमणीयधन नव्यं नवतरं स्तुत्यं वा तं तादृशं हविर्भुजं त्वा त्वां वयं यजमानाः कारे शब्दे स्तोत्रलक्षणे नु क्षिप्रं धीमहि स्थापयामः । हविष्प्रदानसमये क्षिप्रमेव स्तुम इत्यर्थः । तत्र दृष्टान्तः । भगं न आदित्यमिव । यद्वा । महान्तं राजानमिव । तं यथा स्तुवन्ति तद्वत् ॥

English translation:

“Most youthful Agni, for the good of him who praises you and offers you libations, you make the precious (offering) acceptable to the gods; new-born of strength we glorify you who are to be lauded; to whom rich offerings (are to be presented); (we glorify you) in (our) hymn as (men eulogize) a powerful prince.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

As men eulogize a powerful prince: bhagamiva

You, o Agni, impel treasure and the conclave of the gods to the man who labors and presses soma, o youngest one.
Might we now acquire [/install] you anew, o young (son) of strength, like good fortune [/Bhaga] at the decisive moment, o you who have
great treasure.

dhīmahi in d is probably has a slight double meaning: we want to acquire Agni like good fortune, but in the technical ritual sense we want to install / establish him. For the technical sense see dádhānaḥ in 13b.

There is also a pun on bhága-, both ‘good fortune’ and the name of the god, a pun continued in the next vs. _________ 11
Geldner (also Kümmel 306) takes pāda a separately from b and supplies ‘give’, but this seems entirely unnecessary.

For bhágam √pṛc, see comments ad 6b. bhága- also participates in a nexus with the previous verse: in 10d it appears in a simile, but here it has been promoted to the “real” object to which other entities are compared. In the first hemistich the common noun usage of the stem is dominant, but in the 2nd it is the god Bhaga.

Contrary to Geldner (/Witzel Gotō/Kümmel) but with Oldenberg (SBE) and Renou, I take dámūnasam as an adj. with rayím rather than as an independent nominal referring to the master of the house (Geldner ‘Hausgebieter’).

Note devā́nāṃ śáṃsam here matching mártaṃ śáṃsam in 6d. As there, the object of the verb yámati here involves a zeugma, of animates (the races of gods and men) and the inanimate laud of the gods.

The last clausal tag in d, ṛtá ā́ca sukrátuḥ could simply be taken as a nominal sentence with copula to be supplied (“and he is of good resolve in truth” vel sim.).

However, I supply a passive form of √yam (presumably ppl. yatáḥ) corresponding to the act. subj. yámati of c. Cf., for ṛtá ā́, VI.7.1 r̥tá ā́jātám “born in truth” and, for yatá- + LOC, VIII.92.7 víśvāsu gīrṣv ā́yatam “held in place amidst all your hymns” (also V.44.9). I recognize that this extra material may be unnecessary, however. On the other hand, see comm. on I.144.3 for possible support.

Agni, to him who toils and pours libations, thou, Most Youthful! sendest wealth and all the host of Gods.
Thee, therefore, even as Bhaga, will we set anew, young Child of Strength, most wealthy! in our battle-song.

Thou, O Agni, youngest (god), furtherest treasures and (the friendship of) the gods for him who performs worship, who presses Soma. May we thus establish thee the young one, O young (son) of strength, possessor of great treasures, like the winner in a race 1.

Du, Agni, bringst dem dienstfertigen Somapresser das Kleinod, du Jüngster die Götterschaft. Aufs neue wollen wir dich, du junger Sohn der Kraft, zu eigen haben wie den Bhaga das Glück im Kampfspiel, der du das große Kleinod hast.

Du führst, o Agni, dem, der eifrig Soma presst, o jüngster, Reichthum und die Götterschar herbei; Drum wollen wir aufs neue nun, o Sohn der Kraft, o Schätzereicher, dir als Spender Preislied weihn.

Ты, о Агни, старающемуся (при обряде), выжимающему (сому),
Приносишь сокровище, о самый юный, – службу богам.
И вот мы снова, о юный (сын) силы,
Хотим принять тебя, о обладатель великого сокровища, как удачу – в решающей схватке.

• अग्निः
• दीर्घतमा औचथ्यः
• निचृज्जगती
• निषादः

फिर उसी विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - हे (सहसः) बलसम्बन्धी (युवन्) यौवनभाव को प्राप्त (यविष्ठ) अत्यन्त तरुण (महिरत्न) प्रशंसा करने योग्य गुणों से रमणीय (अग्ने) अग्नि के समान वर्त्तमान विद्वान् ! जो (त्वम्) आप (शशमानाय) अधर्म को उल्लङ्घ के धर्म को प्राप्त हुए (सुन्वते) और ऐश्वर्य को उत्पन्न करनेवाले उत्तम जन के लिये (रत्नम्) रमणीय ज्ञान वा उसके साधन को और (देवतातिम्) परमेश्वर को (इन्वसि) ध्यानयोग से व्याप्त होते हो (तम्) उन (नव्यम्) नवीन विद्वानों में प्रसिद्ध (त्वा) आपको (कारे) कर्त्तव्य व्यवहार में (भगम्) ऐश्वर्य के (न) समान (वयम्) हम लोग (नु) शीघ्र (धीमहि) धारण करें ॥ १० ॥

भावार्थभाषाः - जो अधर्म को छोड़ धर्म का अनुष्ठान कर परमात्मा को प्राप्त होते हैं, वे अति रमणीय आनन्द को प्राप्त होते हैं ॥ १० ॥

अन्वय: हे सहसो युवन् यविष्ठ महिरत्नाऽग्ने यस्त्वं शशमानाय सुन्वते रत्नं देवतातिं चेन्वसि तं नव्यं त्वा कारे भगन्नेव वयन्नु धीमहि ॥ १० ॥

पुनस्तमेव विषयमाह ।

पदार्थान्वयभाषाः - (त्वम्) (अग्ने) अग्निरिव वर्त्तमान विद्वन् (शशमानाय) अधर्ममाप्लुत्य धर्मं प्राप्नुवते (सुन्वते) ऐश्वर्योत्पादकाय (रत्नम्) रमणीयं ज्ञानं साधनं वा (यविष्ठ) अतिशयेन युवम् (देवतातिम्) देवतामेव परमात्मानम् (इन्वसि) ध्यानयोगेन व्याप्नोषि (तम्) (त्वा) त्वाम् (नु) शीघ्रम् (नव्यम्) नवेषु विद्वत्सु भवम् (सहसः) बलस्य (युवन्) यौवनं प्राप्नुवन् (वयम्) (भगम्) (न) इव (कारे) कर्त्तव्ये व्यवहारे (महिरत्न) पूज्यैर्गुणै रमणीय (धीमहि) धरेमहि ॥ १० ॥

भावार्थभाषाः - येऽधर्मं विहाय धर्ममनुष्ठाय परमात्मानं प्राप्नुवन्ति तेऽतिरम्यमानन्दमाप्नुवन्ति ॥ १० ॥

भावार्थभाषाः - जे अधर्म सोडून धर्माचे अनुष्ठान करून परमेश्वराला प्राप्त करतात ते अतिशय रमणीय आनंद प्राप्त करतात. ॥ १० ॥

• देवता - अग्निः
• ऋषिः - दीर्घतमा औचथ्यः
• छन्दः - जगती

अस्मे᳓ रयिं᳓ न᳓ सुअ᳓र्थं द᳓मूनसम्
भ᳓गं द᳓क्षं न᳓ पपृचासि धर्णसि᳓म्
रश्मीँ᳓र् ऽव° यो᳓ य᳓मति ज᳓न्मनी उभे᳓
देवा᳓नां शं᳓सम् ऋत᳓ आ᳓ च सुक्र᳓तुः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
asmé ← ahám (pronoun)
{case:DAT, number:PL}

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

ná ← ná (invariable)

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

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

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

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

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

ná ← ná (invariable)

papr̥cāsi ← √pr̥c- (root)
{number:SG, person:2, mood:SBJV, tense:PRF, voice:ACT}

iva ← iva (invariable)

jánmanī ← jánman- (nominal stem)
{case:ACC, gender:N, number:DU}

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

ubhé ← ubhá- (pronoun)
{case:ACC, gender:N, number:DU}

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

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

ā́ ← ā́ (invariable)

ca ← ca (invariable)

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

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

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

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

अ॒स्मे इति॑ । र॒यिम् । न । सु॒ऽअर्थ॑म् । दमू॑नसम् । भग॑म् । दक्ष॑म् । न । प॒पृ॒चा॒सि॒ । ध॒र्ण॒सिम् ।
र॒श्मीन्ऽइ॑व । यः । यम॑ति । जन्म॑नी॒ इति॑ । उ॒भे इति॑ । दे॒वाना॑म् । शंस॑म् । ऋ॒ते । आ । च॒ । सु॒ऽक्रतुः॑ ॥

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

• rayiṃ ← rayim ← rayi
• [noun], accusative, singular, masculine
• “wealth; property.”

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

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

• svarthaṃ ← artham ← artha
• [noun], accusative, singular, masculine
• “for; meaning; purpose; sense; wealth; object of sense; matter; aim; money; message; object; artha [word]; wealth; function; content; topic; property; situation; reason; affair; concern; reason; enterprise; reason; cause; five; application; application.”

• damūnasam ← damūnas
• [noun], accusative, singular, masculine
• “master.”

• bhagaṃ ← bhagam ← bhaga
• [noun], accusative, singular, masculine
• “Bhaga; vulva; good fortune; vagina; bhaga [word]; sun; well-being; happiness; overlord.”

• dakṣaṃ ← dakṣam ← dakṣa
• [noun], accusative, singular, masculine
• “Dakṣa; ability; cock; fitness; will; purpose; disposition; cock.”

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

• papṛcāsi ← pṛc
• [verb], singular, Perfect conjunctive (subj.)
• “mix; unite.”

• dharṇasim ← dharṇasi
• [noun], accusative, singular, masculine
• “permanent; firm.”

• raśmīṃr ← raśmīn ← raśmi
• [noun], accusative, plural, masculine
• “beam; rein; sunbeam; shininess; cord.”

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

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

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

• janmanī ← janman
• [noun], accusative, dual, neuter
• “birth; reincarnation; lineage; origin; race; metempsychosis; parentage; descent; appearance; age; birthplace; beginning; being.”

• ubhe ← ubh
• [noun], accusative, dual, neuter
• “both(a).”

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

• śaṃsam ← śaṃsa
• [noun], accusative, singular, masculine
• “praise; śaṃs; recitation.”

• ṛta ← ṛte ← ṛta
• [noun], locative, singular, neuter
• “truth; order; fixed order; ṛta [word]; law; custom; custom.”

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

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

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

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

हे अग्ने त्वम् अस्मे अस्मासु स्वर्थं सुष्ठु अरणीयं दमूनसं दमनीयम् उपार्ज्यम् ॥ दमेरूनसिः’ (उ. सू. ४. २३५ ) इति ऊनसिप्रत्ययः ॥ रयिं न पपृचासि धनं यथा संपृणक्षि । तथा भगं सर्वैर्भजनीयं दक्षं न उत्साहवन्तं प्रबुद्धं वा धर्णसिं विद्यादिधारणकुशलं पुत्रं यथा पप्रचासि संपृणक्षि उभयमपि ददासीत्यर्थः । पृची संपर्के’। लेटि आडागमः। ‘बहुलं छन्दसि ’ इति विकरणस्य श्लुः ॥ इदानीं परोक्षेणाह । यः अग्निः रश्मीँरिव स्वकीयान् रश्मीन् यथा यमति नियमयति विस्तारयति तद्वत् सः उभे जन्मनी जननाधारभूतौ उभौ लोकौ इहलोकपरलोकौ यमति नियच्छति । तथा सुक्रतुः शोभनकर्मा अयम् ऋते अस्मदीययज्ञे देवानां देवसंबन्धिनं शंसं स्तवं च आ यमति आयच्छति सर्वदा ददाति । यद्वा । पूर्वार्धे पपृचासीत्यपि परोक्षत्वाय प्रथमपुरुषतया योज्यम् ॥

English translation:

“In like manner as you confer upon us riches, (so you bestow upon us) a well-disposed, docile, and energetic (son); the receptacle (of learning and other merits), one who is the performer of holy rites, Agni, who regulates as it were his own rays, (and the condition) both (his) births, (or heaven and earth), he regulates at (our) sacrifice the adoration of the gods.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Riches: rayim na svartham bhagam dakṣam na dharnasim: putram, a son is added; dakṣam na = dakṣa-like, or, utsāhavantam, having energy;

Bhaga = sarvair bhajantyam, to be enjoyed, or approved by all;

Dharṇasim = vidyāder dharaṇa kuśalam, skilful in containing knowledge

For us you will engorge good fortune [/Bhaga] like household wealth meant for a good purpose, like enduring skill,
([good fortune/] Bhaga) who will hold fast both races [=gods and men], like reins, (and also) the laud of gods, and (who himself), of good
resolve, (is held fast) in truth.

Vouchsafe us riches turned to worthy ends, good luck abiding in the house, and strong capacity,
Wealth that directs both worlds as they were guiding-reins, and, very Wise, the Gods’ assent in sacrifice.

Make good fortune 1 swell for us like well-employed wealth belonging to the house, and like firm ability 2—(fortune) which can hold both races 3 like reins: and being full-of good-will in (the sphere of) Rita, (fill our) praise of the gods (with rich reward).

Uns gib einen Hausgebieter, der Nutzen stiftet wie Reichtum! Mach Bhaga unser Glück voll, daß es dauerhaft sei wie Daksa, die Tatkraft - einen Hausgebieter, der die beiden Geschlechter wie die Zügel lenken soll, der das Lob der Götter lenkt und im rechten Werke wohlberaten ist.

Uns schenke Schatz des Hauses, der uns Nutzen bringt, und schenk uns Glück und Tüchtigkeit, die dauernd bleibt, Der Götter du und Menschen wie zwei Zügel lenkst, und wohlgesinnt der Götter Preis beim heil’gen Werk.

Да захочешь ты щедро одарить нас как богатством,
Прочным домашним счастьем, ведущим к благой цели, как силой действия,
(Ты,) кто, словно вожжами, правит обоими родами,
(Правит) хвалой богов, очень мудрый в отношении закона.

• अग्निः
• दीर्घतमा औचथ्यः
• जगती
• निषादः

फिर उसी विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - जो (सुक्रतुः) उत्तम बुद्धिवाला विद्वान् ! (अस्मे) हम लोगों के लिये (स्वर्थम्) जिससे अच्छा प्रयोजन हो वा जो अनर्थ साधनों से रहित उस (रयिम्) धन के (न) समान (दमूनसम्) इन्द्रियों को विषयों में दबा देने के समानरूप (भगम्) ऐश्वर्य्य का और (दक्षम्) चतुर के (न) समान (धर्णसिम्) धारण करनेवाले का (पपृचासि) सम्बन्ध करता वा (रश्मीरिव) जैसे किरणों को वैसे (ऋते) सत्य व्यवहार में (देवानाम्) विद्वानों के (उभे) दो (जन्मनी) अगले-पिछले जन्म (च) और (शंसम्) प्रशंसा को (यः) जो (आ, यमति) बढ़ता है, वह हमलोगों को सत्कार करने योग्य है ॥ ११ ॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार हैं। जो सूर्य की किरणों के समान सबको धर्मसम्बन्धी पुरुषार्थ मे संयुक्त करते हैं और आप भी वैसे ही वर्त्तते हैं, वे अगले-पिछले जन्मों को पवित्र करते हैं ॥ ११ ॥

अन्वय: यः सुक्रतुर्विद्वानस्मे स्वर्थं रयिं न दमूनसं भगं दक्षं न धर्णसिं पपृचासि रश्मींरिव ऋते देवानामुभे जन्मनी शंसं च य आयमति सोऽस्माभिः सत्कर्त्तव्यो भवति ॥ ११ ॥

पुनस्तमेव विषयमाह ।

पदार्थान्वयभाषाः - (अस्मे) अस्मभ्यम् (रयिम्) धनम् (न) इव (स्वर्थम्) सुष्ठ्वर्थः प्रयोजनं यस्माद्यद्वाऽनर्थसाधनरिहतम् (दमूनसम्) दमनसाधकम् (भगम्) ऐश्वर्यं भजमानम् (दक्षम्) अतिचतुरम् (न) इव (पपृचासि) संबध्नाति। अत्र व्यत्ययेन युष्मत्। (धर्णसिम्) धर्त्तारम्। अत्र बाहुलकादसिः प्रत्ययो नुडागमश्च। (रश्मींरिव) यथा किरणान् तथा (यः) (यमति) यच्छेत्। अत्र लेटि बहुलं छन्दसीति शबभावः। (जन्मनी) पूर्वापरे (उभे) द्वे (देवानाम्) विदुषाम् (शंसम्) प्रशंसाम् (ऋते) सत्ये (आ) (च) (सुक्रतुः) शोभनप्रज्ञः ॥ ११ ॥

भावार्थभाषाः - अत्रोपमालङ्काराः। ये सूर्यरश्मिवत्सर्वान् धर्म्ये पुरुषार्थे संयुञ्जन्ति स्वयं च तथैव वर्त्तन्ते ते गताऽगते जन्मनी पवित्रे कुर्वन्ति ॥ ११ ॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जे सूर्यकिरणांप्रमाणे सर्वांना धर्माने पुरुषार्थात संयुक्त करतात व स्वतःही तसेच वागतात ते पुढच्या-मागच्या जन्माला पवित्र करतात. ॥ ११ ॥

• देवता - अग्निः
• ऋषिः - दीर्घतमा औचथ्यः
• छन्दः - त्रिष्टुप्

उत᳓ नः सुदियो᳓त्मा जीर᳓अश्वो
हो᳓ता मन्द्रः᳓ शृणवच् चन्द्र᳓रथः
स᳓ नो नेषन् ने᳓षतमैर् अ᳓मूरो
अग्नि᳓र् वामं᳓ सुवितं᳓ व᳓स्यो अ᳓छ

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
jīrā́śvaḥ ← jīrā́śva- (nominal stem)
{case:NOM, gender:M, number:SG}

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

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

utá ← utá (invariable)

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

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

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

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

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

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

neṣat ← √nī- (root)
{number:SG, person:3, mood:SBJV, tense:AOR, voice:ACT}

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

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

ácha ← ácha (invariable)

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

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

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

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

उ॒त । नः॒ । सु॒ऽद्योत्मा॑ । जी॒रऽअ॑श्वः । होता॑ । म॒न्द्रः । शृ॒ण॒व॒त् । च॒न्द्रऽर॑थः ।
सः । नः॒ । ने॒ष॒त् । नेष॑ऽतमैः । अमू॑रः । अ॒ग्निः । वा॒मम् । सु॒ऽवि॒तम् । वस्यः॑ । अच्छ॑ ॥

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

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

• sudyotmā ← sudyotman
• [noun], nominative, singular, masculine

• jīrāśvo ← jīra
• [noun]
• “agile; quick; fast.”

• jīrāśvo ← aśvaḥ ← aśva
• [noun], nominative, singular, masculine
• “horse; aśva [word]; Aśva; stallion.”

• hotā ← hotṛ
• [noun], nominative, singular, masculine
• “Hotṛ.”

• mandraḥ ← mandra
• [noun], nominative, singular, masculine
• “pleasant; eloquent; dulcet.”

• śṛṇavac ← śṛṇavat ← śru
• [verb], singular, Present conjunctive (subjunctive)
• “listen; come to know; hear; hear; listen; study; heed; learn.”

• candrarathaḥ ← candra
• [noun]
• “aglitter(p); shining.”

• candrarathaḥ ← rathaḥ ← ratha
• [noun], nominative, singular, masculine
• “chariot; warrior; ratha [word]; Dalbergia oojeinensis; rattan.”

• 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], accusative, plural
• “I; mine.”

• neṣan ← neṣat ← nī
• [verb], singular, Aorist conj./subj.
• “bring; lead; spend; decant; enter (a state); remove; take out; take away; enforce; marry; carry; fill into; bring; learn; go out; add.”

• neṣatamair ← neṣatamaiḥ ← neṣatama
• [noun], instrumental, plural, masculine

• amūro ← amūraḥ ← amūra
• [noun], nominative, singular, masculine
• “wise; intelligent; apt.”

• ‘gnir ← 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.”

• vāmaṃ ← vāmam ← vāma
• [noun], accusative, singular, neuter
• “agreeable; vāma [word]; beautiful.”

• suvitaṃ ← suvitam ← suvita
• [noun], accusative, singular, neuter
• “prosperity; well-being.”

• vasyo ← vasyaḥ ← vasyas
• [noun], accusative, singular, neuter
• “good fortune; well-being.”

• accha ← acchā
• [adverb]
• “towards; accha [prefix].”

उतशब्दोऽप्यर्थः । स च संभावनायाम् । सोऽग्निः नः अस्मदीयमाह्वानम् उत शृणवत् । अपि नाम शृणुयात् । यद्वा । नः अस्मान् श्रावयेत् देवेषु मध्ये प्रख्यापयेत् ॥ शृणोतेर्लेटि अडागमः॥ कीदृशोऽयम् । सुद्योत्मा सुद्योतमानः ॥ ‘ द्युत दीप्तौ । अन्येभ्योऽपि दृश्यन्ते’ इति मनिन् । जीराश्वः शीघ्रगमनाश्वः होता देवानामाह्वाता मन्द्रः मदनशीलः चन्द्ररथः सुवर्णमयरथोपेतः । किंच अयम् अमूरः अमूढबलः वस्यः वसनीयः सः प्रसिद्धः अग्निः नेषतमैः अत्यर्थं नेतृभिः कर्मभिः स्तोत्रैर्वा नः अस्मान् उत नेषत् अपि नाम नयेत् । यज्ञस्य पारं प्रापयेत् ॥ नयतेलेंटि अडागमः । ‘ सिब्बहुलम् ’ इति सिप्॥ किमर्थम् । वामं वननीयं सुवितं सुष्ठु प्राप्यं सर्वैः काङ्क्षणीयं स्वर्गम् अच्छ आभिमुख्येन प्राप्तुं नेषत् ॥

English translation:

“May he who is one with light, who has fleet horses, the invoker (of the gods), full of joy, and borne in a golden chariot, listen to us; may that irresistible, yet plural cable Agni, conduct us, by the most efficacious (means), to that desirable and accessible (heaven).”

And the bright-flashing, delighting Hotar with his lively horses and gleaming chariot will hear us.
Without error Agni will lead us with the best leading to desirable safe passage, to a better state.

The acc. goals in d, vāmáṃ suvitáṃ vásyaḥ, may be a triplet (with vāmám and suvitám separate; so Geldner, Renou, Witzel Gotō); it is not easy to tell and has little effect on sense.

The hapax splv. néṣatama-, to the unattested a-stem *néṣa-, is generally taken as agentive (‘best leader[s]’; e.g., Geldner “mit den besten Führen”), but I see no reason for this. The expression seems parallel to II.23.4 sunītíbhir nayasi “you guide with good guidance,” X.63.13 náyathā sunītíbhiḥ, where agentive readings are out. (Note that in both passages the abstract is in the plural, as here.) Moreover, since Agni is doing the leading, he would not need additional leaders (though Witzel Gotō suggest that they are the horses in pāda a). In any case note the ring with anayanta in 1d.

May he, the Priest resplendent, joyful, hear us, he with the radiant car and rapid horses.
May Agni, ever wise, with best directions to bliss and highest happiness conduct us.

And may the brilliant, joyful Hotri with quick horses, with a shining chariot hear us. May he, the wise Agni, lead us on the best leading (paths) to happy welfare and to bliss.

Und es soll uns erhören der schönleuchtende mit den raschen Rossen, der wohlredende Hotri auf schimmerndem Wagen, Er führe uns mit den besten Führern, der nie irrende Agni zum Guten, zum Wohlergehen, zum Glück.

Der strahlende erfreunde Priester hör’ uns, dess Rosse schnell sind und dess Wagen leuchtet; Der weise Agni führ mit bester Führung zu schönem Glücke und zu höchstem Gut uns.

Пусть услышит нас хотар с прекрасным блеском,
С быстрыми конями, благозвучный обладатель яркой колесницы!
Пусть поведет нас с лучшими вождями безошибочный
Агни к благу, к счастливой жизни, к добру!

• अग्निः
• दीर्घतमा औचथ्यः
• भुरिक्पङ्क्ति
• पञ्चमः

फिर उसी विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - जो (मन्द्रः) प्रशंसायुक्त (चन्द्ररथः) जिसके रथ में चाँदी, सोना विद्यमान जो (सुद्योत्मा) उत्तम प्रकाशवाला (जीराश्वः) जिसके वेगवान् बहुत घोड़े वह (होता) दानशील जन (नः) हम लोगों को (शृणवत्) सुने (उत) और जो (अमूरः) गमनशील (वस्यः) निवास करने योग्य (अग्निः) अग्नि के समान प्रकाशमान जन (सुवितम्) उत्पन्न किये हुए (वामम्) अच्छे रूप को (नेषतमैः) अतीव प्राप्ति करानेवाले गुणों से (अच्छ) अच्छा (नेषत्) प्राप्त करे (सः) वह (नः) हम लोगों के बीच प्रशंसित होता है ॥ १२ ॥

भावार्थभाषाः - जो सबके न्याय का सुननेवाला साङ्गोपाङ्ग सामग्रीसहित विद्याप्रकाशयुक्त सब विद्या के उत्साहियों को विद्यायुक्त करता है, वह प्रकाशात्मा होता है ॥ १२ ॥

अन्वय: यो मन्द्रश्चन्द्ररथः सुद्योत्मा जीराश्वो होता नोऽस्मान् शृणवत्। उतापि योऽमूरो वस्योऽग्निरिव सुवितं वामं सुरूपं नेषतमैरच्छ नेषत् स नः प्रशंसितो भवति ॥ १२ ॥

पुनस्तमेव विषयमाह ।

पदार्थान्वयभाषाः - (उत) (नः) अस्मान् (सुद्योत्मा) सुष्ठुप्रकाशः (जीराश्वः) जीरा वेगवन्तो बहवोऽश्वा यस्य सः (होता) दाता (मन्द्रः) प्रशंसितः (शृणवत्) शृणुयात् (चन्द्ररथः) चन्द्रं रजतं सुवर्णं वा रथे यस्य सः (सः) (नः) अस्माकम् (नेषत्) नयेत् (नेषतमैः) अतिशयेन प्राप्तिकारकैः (अमूरः) गन्ता (अग्निः) (वामम्) सुरूपम् (सुवितम्) उत्पादितम् (वस्यः) वस्तुं योग्यः (अच्छ) सम्यक् ॥ १२ ॥

भावार्थभाषाः - यः सर्वेषां न्यायस्य श्रोता साङ्गोपाङ्गसामग्रिर्विद्याप्रकाशयुक्तः सर्वान् विद्योत्सुकान् विद्यायुक्तान् करोति स प्रकाशात्मा जायते ॥ १२ ॥

भावार्थभाषाः - जो सर्वांचे न्यायाने ऐकणारा सकल विद्यायुक्त असून विद्या शिकण्यास उत्सुक असणाऱ्यास विद्यायुक्त करतो तो प्रकाशमान आत्मा असतो. ॥ १२ ॥

• देवता - अग्निः
• ऋषिः - दीर्घतमा औचथ्यः
• छन्दः - त्रिष्टुप्

अ᳓स्तावि अग्निः᳓ शि᳓मीवद्भिर् अर्कइः᳓
सा᳓म्राजियाय प्रतरं᳓ द᳓धानः
अमी᳓ च ये᳓ मघ᳓वानो वयं᳓ च
मि᳓हं न᳓ सू᳓रो अ᳓ति नि᳓ष् टतन्युः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

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

ástāvi ← √stu- (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:PASS}

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

dádhānaḥ ← √dhā- 1 (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:MED}

pratarám ← pratarám (invariable)

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

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

ca ← ca (invariable)

ca ← ca (invariable)

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

vayám ← ahám (pronoun)
{case:NOM, number:PL}

yé ← yá- (pronoun)

áti ← áti (invariable)

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

ná ← ná (invariable)

nís ← nís (invariable)

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

tatanyuḥ ← √tan- (root)
{number:PL, person:3, mood:OPT, tense:PRF, voice:ACT}

अस्ता॑वि । अ॒ग्निः । शिमी॑वत्ऽभिः । अ॒र्कैः । साम्रा॑ज्याय । प्र॒ऽत॒रम् । दधा॑नः ।
अ॒मी इति॑ । च॒ । ये । म॒घऽवा॑नः । व॒यम् । च॒ । मिह॑म् । न । सूरः॑ । अति॑ । निः । त॒त॒न्युः॒ ॥

• astāvy ← astāvi ← stu
• [verb], singular, Aorist passive
• “laud; praise; declare; stu.”

• 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.”

• śimīvadbhir ← śimīvadbhiḥ ← śimīvat
• [noun], instrumental, plural, masculine
• “mighty.”

• arkaiḥ ← arka
• [noun], instrumental, plural, masculine
• “Calotropis gigantea Beng.; sun; copper; Surya; hymn; twelve; fire; beam.”

• sāmrājyāya ← sāmrājya
• [noun], dative, singular, neuter
• “dominion; kingship.”

• prataraṃ ← prataram
• [adverb]
• “farther.”

• dadhānaḥ ← dhā
• [verb noun], nominative, singular
• “put; give; cause; get; hold; make; provide; lend; wear; install; have; enter (a state); supply; hold; take; show.”

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

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

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

• maghavāno ← maghavānaḥ ← maghavan
• [noun], nominative, plural, masculine
• “big.”

• vayaṃ ← vayam ← mad
• [noun], nominative, plural
• “I; mine.”

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

• mihaṃ ← miham ← mih
• [noun], accusative, singular, feminine
• “fog.”

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

• sūro ← sūraḥ ← sūra
• [noun], nominative, singular, masculine
• “sun.”

• ati
• [adverb]
• “very; excessively; beyond; excessively.”

• niṣ ← niḥ
• [adverb]
• “niḥ; away; out; without.”

• ṭatanyuḥ ← tatanyuḥ ← tan
• [verb], plural, Perfect optative
• “expand; perform; cause; increase; write; spread; produce; spread; speak; propagate.”

अयम् अग्निः शिमीवद्भिः हविष्प्रदानादिकर्मवद्भिः अर्कैः अर्चनसाधनैर्मन्त्रैः अस्तावि स्तुतोऽस्माभिर्यजमानैः । शिमीति कर्मनाम, ‘ शिमी शक्तिः ’ ( नि. २. १. २४ ) इति तन्नामसु पाठात् । कीदृशोऽयम् । साम्राज्याय साम्राज्यस्येति कर्मणि षष्ठीस्थाने चतुर्थी । सम्यक् राजमानत्वं प्रतरं प्रकृष्टतरमत्यर्थं दधानः ॥’ अमु च च्छन्दसि ’ इति अमुप्रत्ययः ॥ किंच इममग्निम् अमी च पुरोवर्तमाना ऋत्विजः पुत्रादयो वा ये वयं च पूर्वं स्तोतृत्वेन प्रसिद्धा वयमपि अति अत्यर्थं निष्टतन्युः शब्दयन्तु ॥ निष्पूर्वः स्तनतिः शब्दकर्मा ॥ इतः परमपि अस्मत्पुत्रपौत्रादयो वयं च अग्निं स्तुम इत्यर्थः । तत्र दृष्टान्तः । मिहं न सूरः । मिहं मेहनशीलं मेघं यथा सूरः सूर्यो वृष्ट्यर्थं शब्दयति तद्वत् ॥ लिङि छान्दसो विकरणस्य श्लुः । ‘ अभिनिसः स्तनः शब्दसंज्ञायाम् (पा. सू. ८. ३. ८६ ) इति षत्वम् ॥ ॥ ९ ॥

English translation:

“Agni, possessing eminent (fitness) for supreme sovereignty, has been glorified by us, with holy rites (śimī śaktiḥ: Nirukta 2.1.24), and with hymns. Let all who are presen1, as well as we ourselves, enriched (by his favour), shout aloud (the praise of Agni), as (loudly as) the sun (causes) the rain-cloud (to thunder).”

Agni has been praised with our energetic chants [/with his ardent flames], while being installed further forward for sovereign rule.
Both those who are our bounteous (patrons) and we (ourselves) would extend outward, as the sun (extends) beyond the mist.

The arkaíḥ of pāda a can refer both to the chants of the ritual participants and to Agni’s flames, though only the first sense is registered by most tr. In the second sense the instr. is not an agentive/instrumental phrase with passive ástāvi, but an instr. of accompaniment/description.

The “further forward” (pratarám) of b presumably refers to the installation of the new Āhavanīya fire, carried towards the east. The dádhānaḥ of this pāda forms a ring with dhāyi of 1a.

In cd the mixed 3rd and 1st ps. pl. subject amī́ca yé maghávāno vayáṃ ca “both those who are our bounteous (patrons) and we (ourselves)” takes a 3rd pl. verb, níṣ ṭatanyuḥ. I take níḥ with the frame (“extend outward”) and áti with the simile (“extend beyond”).

With hymns of might hath Agni now been lauded, advanced to height of universal kingship.
Now may these wealthy chiefs and we together spread forth as spreads the Sun above the rain-clouds.

Agni has been praised with powerful 1 songs, he who has been brought forward furthermore for sovereignty. May both those our liberal lords and we ourselves spread out 2 (our power over all foes) as the sun (spreads out its light and by it destroys) the mist.

Gepriesen ward Agni mit inbrünstigen Lobliedern, der zur Oberherrschaft für und für eingesetzt wird. Jene freigebigen Gönner und wir wollen durchdringen wie die Sonne durch den Nebel.

Gelobt ist Agni mit gewalt’gen Liedern, der ferner auch zu höchster Macht gesetzt ist; Die Opferherrn und wir auch mögen strahlen, gleichwie die Sonne durch die Nebel dringet.

Прославлен Агни истовыми песнями,
Посаженный впредь на безраздельное царство.
Те, что щедрые покровители, и мы (сами)
Да (пройдем мы сквозь опасности,) как солнце пробивается сквозь туман!

• अग्निः
• दीर्घतमा औचथ्यः
• स्वराट्पङ्क्ति
• पञ्चमः

फिर उसी विषय को अगले मन्त्र में कहा है ।

पदार्थान्वयभाषाः - जो (शिमीवद्भिः) प्रशंसित कर्मों से युक्त (अर्कैः) सत्कार करने योग्य विद्वानों के साथ (प्रतरम्) शत्रुबलों को जिससे तरें उस सेनागण को (दधानः) धारण करता हुआ (अग्निः) सूर्य के समान सुशीलता में प्रकाशित (साम्राज्याय) चक्रवर्त्ति राज्य के लिये (अस्तावि) स्तुति पाता है (च) और (ये) जो (अमी) वे (मघवानः) परमपूजित धनयुक्त जन (सुरः) सूर्य (मिहम्) वर्षा को (न) जैसे वैसे विद्या को (अति, नि, ततन्युः) अतीव निरन्तर विस्तारें उस पूर्वोक्त सज्जन (च) (और) पीछे कहे हुए जनों की (वयम्) हम लोग प्रशंसा करें ॥ १३ ॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। जो मनुष्य धार्मिक विद्वानों से अच्छी शिक्षा को पाये हुए धर्म से राज्य का विस्तार करते हुए प्रयत्न करते हैं, वे ही राज्य, विद्या और धर्म के उपदेश में अच्छे प्रकार स्थापन करने योग्य हैं ॥ १३ ॥इस सूक्त में विद्वानों के गुणों का वर्णन होने से इस सूक्त के अर्थ की पिछले सूक्त के अर्थ के साथ सङ्गति वर्त्तमान है, यह जानना चाहिये ॥यह एकसौ इकतालीसवाँ सूक्त और नववाँ वर्ग पूरा हुआ ॥

अन्वय: यः शिमीवद्भिरर्कैः प्रतरं दधानोऽग्निः साम्राज्यायास्तावि ये चामी मघवानः सूरो मिहन्नेव विद्यामतिनिष्टतन्युः तं ताँश्च वयं प्रशंसेम ॥ १३ ॥

पुनस्तमेव विषयमाह ।

पदार्थान्वयभाषाः - (अस्तावि) स्यूयते (अग्निः) सूर्य इव सुशीलप्रकाशितः (शिमीवद्भिः) प्रशंसितकर्मयुक्तैः (अर्कैः) सत्कर्त्तव्यैर्विद्वद्भिः सह (साम्राज्याय) चक्रवर्त्तिनो भावाय (प्रतरम्) प्रतरति शत्रुबलानि येन तत् सैन्यम् (दधानः) (अमी) (च) (ये) (मघवानः) परमपूजितधनयुक्ताः (वयम्) (च) (मिहम्) वृष्टिम् (न) इव (सूरः) सूर्यः (अति) (निः) (ततन्युः) विस्तृणीयुः ॥ १३ ॥

भावार्थभाषाः - अत्रोपमालङ्कारः। मनुष्यैर्ये धार्मिकैर्विद्वद्भिः सुशिक्षिता धर्मेण राज्यं विस्तृणन्तः प्रयतन्ते त एव राज्ये विद्याधर्मोपदेशे च संस्थापनीया इति ॥ १३ ॥अत्र विद्वद्गुणवर्णनादेतत्सूक्तार्थस्य पूर्वसूक्तार्थेन सह संगतिर्वर्तत इति वेद्यम् ॥इत्येकचत्वारिंशदुत्तरं शततमं सूक्तं नवमो वर्गश्च समाप्तः ॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जी माणसे धार्मिक विद्वानांकडून चांगले शिक्षण घेऊन धर्माने राज्याचा विस्तार करण्याचा प्रयत्न करतात त्यांनाच राज्य, विद्या व धर्माचा उपदेश करण्यास नेमावे. ॥ १३ ॥