००४

• देवता - अग्निः
• ऋषिः - सोमाहुतिर्भार्गवः
• छन्दः - त्रिष्टुप्

हुवे꣡ वः सुदियो꣡त्मानं सुवृक्तिं꣡
विशा꣡म् अग्नि꣡म् अ꣡तिथिं सुप्रय꣡सम्
मित्र꣡ इव यो꣡ दिधिषा꣡यियो भू꣡द्
देव꣡ आ꣡देवे ज꣡ने जात꣡वेदाः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

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

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

bhū́t ← √bhū- (root)
{number:SG, person:3, mood:INJ, tense:AOR, voice:ACT}

didhiṣā́yyaḥ ← didhiṣā́yya- (nominal stem)
{case:NOM, gender:M, number:SG, mood:DES}

iva ← iva (invariable)
{}

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

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

ā́deve ← ā́deva- 2 (nominal stem)
{case:LOC, gender:M, number:SG}

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

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

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

हु॒वे । वः॒ । सु॒ऽद्योत्मा॑नम् । सु॒ऽवृ॒क्तिम् । वि॒शाम् । अ॒ग्निम् । अति॑थिम् । सु॒ऽप्र॒यस॑म् ।
मि॒त्रःऽइ॑व । यः । दि॒धि॒षाय्यः॑ । भूत् । दे॒वः । आऽदे॑वे । जने॑ । जा॒तऽवे॑दाः ॥

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

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

• sudyotmānaṃ ← sudyotmānam ← sudyotman
• [noun], accusative, singular, masculine

• suvṛktiṃ ← suvṛktim ← suvṛkti
• [noun], accusative, singular, masculine
• “glorious.”

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

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

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

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

• suprayasam ← prayasam ← prayas
• [noun], accusative, singular, masculine
• “food; dainty; enjoyment.”

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

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

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

• didhiṣāyyo ← didhiṣāyyaḥ ← didhiṣ ← √dhā
• [verb noun], nominative, singular

• bhūd ← bhūt ← bhū
• [verb], singular, Aorist inj. (proh.)
• “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.”

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

• ādeve ← ādeva
• [noun], locative, singular, masculine

• jane ← jana
• [noun], locative, singular, masculine
• “people; national; man; relative; jan; Janaloka; person; jana [word]; man; attendant; Jana; foreigner; inhabitant; group.”

• jātavedāḥ ← jātavedas
• [noun], nominative, singular, masculine
• “Agni; fire.”

हेयजमानाःवोयुष्मदर्थं अग्निंहुवेआह्वयामि कीदृशन्तं सुद्योत्मानं सुष्ठुद्योतमानंसुवृक्तिं सुवर्जि- तम्पापैः शोभनस्तुतिंवाविशांयजमानानांअतिथिं अतिथिवत्सदापूज्यंसुप्रयसंशोभनहविर्लक्षणान्नं किञ्चजातवेदाः जातानांवेदितायोदेवोग्निर्मित्रइव सखेवआदित्यइववादिधिषाय्यः धारयिता भूत् भवति कुत्रेतिउच्यते आदेवेवपर्यन्तेजनेमनुष्यप्रभृतिदेवपर्यन्तेषु तेषान्धारकोभवदित्यर्थः ॥ १ ॥

English translation:

“I invoke, on your behalf, the resplendent, the sinless Agni, the guest of mortals, the accepter of (sacrificial) food, who, knowing all that has been born, is like a friend, the supporter (of all beings) from men to gods.”

I call for you upon the one of good brilliance, on Agni, the guest of the clans, who receives well-twisted (hymns), who receives very pleasurable offerings,
who, like an envoy, has become desirable to install as god among the god-directed people, as Jātavedas.

The stem suvṛktí- generally refers to a hymn and has in fact virtually been substantivized to mean hymn. However, it must be a bahuvrīhi in origin; I generally tr. ‘having a good twist’, referring to the clever adornments, the turns of phrase, of a skillfully crafted hymn. Here I think it has two senses: first, characterizing Agni himself as ‘having a good twist’, perhaps referring to his swirling smoke and flames, but then, as a sort of secondary or double bahuvrīhi, ‘having [/receiving] (hymns) with good twists’. In this meaning it is parallel to suprayásam ‘having [/receiving] pleasurable offerings’. Note that the two are both final in their pādas. I do not think Geldner’s “euren Preis” or Renou’s “hymne (incarné)” are either necessary or illuminating.

On the desiderative gerundive didhiṣā́yya- see comm. ad I.73.2. Although the tr. “desirable to install” is somewhat heavy, the complexity of the formation seems to require a weighty tr.

The last pāda indulges in play with the name Jātavedas: devá ā́deve jáne jātávedāḥ. The first and last elements, devá … vedāḥ, are virtual mirror images, with the 2nd word ā́deve reinforcing the first, and jáne making an etymological figure with jātá.

FOR you I call theglorious refulgent Agni, the guest of men, rich in oblations
Whom all must strive to win even as a lover, God among godly people, Jatavedas.

I call for you Agni, shining with beautiful shine, praised with beautiful praise 1, the guest of the clans, the receiver of fine offerings, who is desirable like Mitra (or, like an ally), Gâtavedas the god, among godly people.

Ich rufe den schönleuchtenden Agni, euren Preis, den gutbeköstigten Gast der Clane, der wie ein Freund gewonnen werden muß, der Gott unter dem götterfreundlichen Volke, der Jatavedas.

Ich rufe euren glänzendsten, gepries’nen, den liebevollen Gast der Menschen, Agni; Den gern man sich wie einen Freund geneigt macht, den Wesenkenner, Gott bei Gott-ergebnen.

Я зову дивно сверкающего Агни, вашу хвалу,
Гостя племен, дающего прекрасные жертвенные услады,
(Того,) кого надо стараться расположить к себе как друга,
(Кто) бог среди преданного богам народа, Джатаведас.

• अग्निः
• सोमाहुतिर्भार्गवः
• स्वराट्पङ्क्ति
• पञ्चमः

अब नव चावाले ४ चतुर्थ सूक्त का आरम्भ है। इसके प्रथम मन्त्र में विद्वान् के विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जैसे मैं (आदेवे) सब ओर से विद्या प्रकाशयुक्त (जने) विद्वान् मनुष्य के निमित्त (यः) जो (मित्र, इव) मित्र के समान (देवः) व्यवहार का हेतु (दिधिषाय्यः) यथावत् पदार्थों का धारण करनेवाला (जातवेदाः) उत्पन्न हुए पदार्थों में विद्यमान अग्नि प्रसिद्ध (भूत्) होता है उसको (विशाम्) प्रजाजनों के बीच (सुद्योत्मानम्) सुन्दरता से निरन्तर प्रकाशमान (सुप्रयसम्) अच्छे प्रकार मनोहर (सुवृक्तिम्) सुन्दर त्याग करनेवाले (अतिथिम्) अतिथि के समान वर्त्तमान (अग्निम्) अग्नि की (वः) तुम लोगों के लिये (हुवे) प्रशंसा करता हूँ वैसे हम लोगों के लिये तुम अग्नि की प्रशंसा करो ॥१॥

भावार्थभाषाः - इस मन्त्र में उपमा और वाचकलुप्तोपमालङ्कार है। जो मनुष्य परस्पर विद्या देके जगत् के प्रकाश को धारण कर वा मित्र के समान सुख देनेवाले विद्वानों को जानने योग्य बिजुलीरूप अग्नि की प्रशंसा करते हैं, वे उसके गुणों को जाननेवाले होते हैं ॥१॥

अन्वय: हे मनुष्या यथाऽहमादेवे जने यो मित्र इव देवो दिधिषाय्यो जातवेदा भूद्भवति तं विशां सुद्योत्मानं सुप्रयसं सुवृक्तिमतिथिमग्निं वो युष्मभ्यं हुवे तथाऽस्मभ्यं यूयमेनं प्रशंसत ॥१॥

अथ विद्वद्विषयमाह

पदार्थान्वयभाषाः - (हुवे) प्रशंसामि (वः) युष्मभ्यम् (सुद्योत्मानम्) सुष्ठु देदीप्यमानम् (सुवृक्तिम्) सुष्ठु वर्जयितारम् (विशाम्) प्रजानाम् (अग्निम्) पावकम् (अतिथिम्) अतिथिमिव वर्त्तमानम् (सुप्रयसम्) सुष्ठुकमनीयम् (मित्रइव) सखेव (यः) (दिधिषाय्यः) यथावद्धर्त्ता (भूत्) भवति (देवः) व्यवहारहेतुः (आदेवे) सर्वतो विद्याप्रकाशयुक्ते (जने) विदुषि (जातवेदाः) जातेषु पदार्थेषु विद्यमानः ॥१॥

भावार्थभाषाः - अत्रोपमावाचकलुप्तोपमालङ्कारौ। ये मनुष्याः परस्परं विद्यां दत्त्वा जगतः प्रकाशकं धारकं मित्रवत्सुखप्रदं विद्वद्वेद्यं विद्युदाख्यमग्निं प्रशंसन्ति ते तद्गुणविज्ञातारो भवन्ति ॥१॥

या सूक्तात अग्नी व विद्वानांच्या गुणांचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची मागच्या सूक्ताच्या अर्थाबरोबर संगती जाणली पाहिजे.

भावार्थभाषाः - या मंत्रात उपमा व वाचकलुप्तोपमालंकार आहेत. जी माणसे परस्परांना विद्या देतात व जगाचा प्रकाशक, धारक असलेल्या, तसेच मित्राप्रमाणे सुखकारक, विद्वानांनी जाणण्यायोग्य विद्युतरूपी अग्नीची प्रशंसा करतात ती त्यांच्या गुणांना जाणणारी असतात. ॥ १ ॥

• देवता - अग्निः
• ऋषिः - सोमाहुतिर्भार्गवः
• छन्दः - त्रिष्टुप्

इमं꣡ विध꣡न्तो अपां᳐꣡ सध꣡स्थे
द्विता꣡दधुर् भृगवो विक्षु꣡ आयोः꣡
एष꣡ वि꣡श्वानि अभि꣡ अस्तु भू꣡मा
देवा꣡नाम् अग्नि꣡र् अरति꣡र् जीरा꣡श्वः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
apā́m ← áp- (nominal stem)
{case:GEN, gender:F, number:PL}

imám ← ayám (pronoun)
{case:ACC, gender:M, number:SG}

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

vidhántaḥ ← √vidh- (root)
{case:NOM, gender:M, number:PL, tense:AOR, voice:ACT}

adadhuḥ ← √dhā- 1 (root)
{number:PL, person:3, mood:IND, tense:IPRF, voice:ACT}

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

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

dvitā́ ← dvitā́ (invariable)
{}

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

abhí ← abhí (invariable)
{}

astu ← √as- 1 (root)
{number:SG, person:3, mood:IMP, tense:PRS, voice:ACT}

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

eṣá ← eṣá (pronoun)
{case:NOM, gender:M, number:SG}

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

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

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

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

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

इ॒मम् । वि॒धन्तः॑ । अ॒पाम् । स॒धऽस्थे॑ । द्वि॒ता । अ॒द॒धुः॒ । भृग॑वः । वि॒क्षु । आ॒योः ।
ए॒षः । विश्वा॑नि । अ॒भि । अ॒स्तु॒ । भूम॑ । दे॒वाना॑म् । अ॒ग्निः । अ॒र॒तिः । जी॒रऽअ॑श्वः ॥

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

• vidhanto ← vidhantaḥ ← vidh
• [verb noun], nominative, plural
• “worship; offer.”

• apāṃ ← apām ← ap
• [noun], genitive, plural, feminine
• “water; body of water; water; ap [word]; juice; jala.”

• sadhasthe ← sadhastha
• [noun], locative, singular, neuter
• “dwelling; location; home.”

• dvitādadhur ← dvitā
• [adverb]
• “again.”

• dvitādadhur ← adhuḥ ← dhā
• [verb], plural, Root aorist (Ind.)
• “put; give; cause; get; hold; make; provide; lend; wear; install; have; enter (a state); supply; hold; take; show.”

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

• vikṣv ← vikṣu ← viś
• [noun], locative, plural
• “people; tribe; Vaisya; national; viś; real property; Vaisya.”

• āyoḥ ← āyu
• [noun], genitive, singular, masculine

• eṣa ← etad
• [noun], nominative, singular, masculine
• “this; he,she,it (pers. pron.); etad [word].”

• viśvāny ← viśvāni ← viśva
• [noun], accusative, plural, neuter
• “all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

• abhy ← abhī ← abhi
• [adverb]
• “towards; on.”

• astu ← as
• [verb], singular, Present imperative
• “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”

• bhūmā ← bhūman
• [noun], accusative, plural, neuter
• “Earth; floor.”

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

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

• aratir ← aratiḥ ← arati
• [noun], nominative, singular, masculine
• “charioteer.”

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

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

इममग्निंविधन्तः परिचरन्तोभृगवोस्मत्पूर्वेमहर्षयः अपांसधस्थेसहस्थानेन्तरिक्षेआयोर्मनुष्य- स्ययजमानस्यस्वभूतासुविक्षुप्रजास्वृत्विक्षुतेषाम्मध्येचद्विताद्वयोःस्थानात् अदधुः अधारयत् दधाते- र्लुङिरूपं एषोग्निर्भूमभूम्नाअत्यर्थंविश्वानिभूतजातान्यस्मद्विरोधीन्यभ्यस्तुअभिभवतु सकीदृशः देवानामरतिरीश्वरः तेषाम्मध्येशीघ्रंअरणशीलोवास्मद्यागम्प्रति तथाजीराश्वः क्षिप्राश्वः ॥ २ ॥

English translation:

“The Bhṛgus, worshipping Agni, have twice made him manifest; (once) in the abode of the waters, and (once) among the sons of men; may that Agni, the sovereign of the gods, mounted on a rapid courser, ever overcome all (our foes).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Twice made him manifest: as lightning in the firmament, and as culinary fire on earth

This one here—having done honor (to him) in the seat of the waters— once again the Bhr̥gus have installed among the clans of Āyu.
Let him surmount all the worlds—Agni, the spoked wheel of the gods whose horses are lively.

The combination of honoring Agni “in the seat of the waters” (a) and the Bhṛgus “once again” installing him among the clans (b) suggests that this vs. concerns the well-known myth of Agni’s flight and concealment in the waters and the Bhṛgus’ discovery, recovery, and reinstallation of Agni as the ritual fire. X.46.2 begins with a pāda identical to our pāda a and then relates the Bhṛgu’s finding of the fire gúhā cátantam “hiding in secret”: imáṃ vidhánto apā́ṃ sadhásthe, … padaír ánu gman / gúhā cátantam uśíjo námobhir, ichánto dhī́rā bhṛ́gavo ‘vindan “This one here

– having done honor to him in the seat of the waters, they followed him along his tracks … / With reverences seeking him who was hiding in secret, the fire-priests, the insightful Bhrgus ̥ found him.” The same myth may be alluded to, in ring compositional fashion, in vs. 9 of our hymn. Note also that the poet to whom this hymn is ascribed is Somāhuti Bhārgava.

Bhrgus who served him in the home of waters set him of old in houses of the living.
Over all worlds let Agni be the Sovran, the messenger of Gods with rapid coursers.

The Bhrigus worshipping him in the abode of the waters 1 have verily 2 established him among the clans of Âyu. Let him surpass all worlds, Agni, the steward of the gods 3, the possessor of quick horses.

In der Wohnung der Gewässer ihm dienend setzten die Bhrigus ihn abermals unter die Clane des Ayu: “Er soll über allen Wesen stehen, Agni, der Rosselenker der Götter, der mit raschen Rossen fährt.

Die Bhrigus fanden ihn im Sitz der Wasser, und setzten ein ihn in der Menschen Häuser; Er möge herrschen über alle Wesen der Götter Diener, Herr der schnellen Rosse.

Служа ему в обиталище вод,
Бхригу с самого начала поместили его среди племен Аю.
Да будет этот Агни надо всеми мирами,
Возница (?) богов, правящий быстрыми конями!

• अग्निः
• सोमाहुतिर्भार्गवः
• आर्षीपङ्क्ति
• पञ्चमः

फिर उसी विषय को अगले मन्त्र में कहा है।

पदार्थान्वयभाषाः - जो (एषः) यह (अरतिः) समर्थ (जीराश्वः) जिनके वेगवान् शीघ्रगामी गुण विद्यमान वह (अग्निः) अग्नि (भूमा) बहुताई से (देवानाम्) दिव्य गुणवाले पृथिवी आदि लोक-लोकान्तरों के (विक्षु) प्रजागणों में (आयोः) प्राप्त व्यवहार को (विश्वानि) समस्त वस्तुओं को सब ओर से व्याप्त होता हुआ विद्यमान है, जिस (इमम्) इस अग्नि को (विधन्तः) सेवते हुए (भृगवः) विद्वान् जन (अपाम्) अन्तरिक्ष के जल वा प्राणों के (सधस्थे) समान स्थान में (अदधुः) धरते स्थापन करते हैं, उसके साथ यहाँ (द्विता) दोनों व्यवहारों का भाव अर्थात् शराग्निभाव और पञ्चाकलाग्निभाव (अभ्यस्तु) सब ओर से हो ॥२॥

भावार्थभाषाः - जो अग्नि अपनी व्याप्ति से प्रजाजनों में प्रविष्ट है, उससे समस्त वेगवान् यन्त्रकलाओं से प्रचलित किये हुए यान शीघ्र चलनेवाले बनाने चाहिये ॥२॥

अन्वय: य एषोऽरतिर्जीराश्वोऽग्निर्भूमा देवानां विक्ष्वायोर्विश्वान्यभि व्याप्नुवन्नस्ति यमिमं विधन्तो भृगवोऽपां सधस्थेऽदधुस्तेन सहाऽत्र द्विता अभ्यस्तु ॥२॥

पुनस्तमेव विषयमाह।

पदार्थान्वयभाषाः - (इमम्) (विधन्तः) परिचरन्तः (अपाम्) अन्तरिक्षस्य जलस्य प्राणानां वा (सधस्थे) समानस्थाने (द्विता) द्वयोर्भावः (आदधुः) धरन्ति (भृगवः) विद्वांसः (विक्षु) प्रजासु (आयोः) प्राप्तस्य (एषः) (विश्वानि) (अभि) अभितः (अस्तु) (भूमा) बहुत्वेन (देवानाम्) दिव्यगुणानां पृथिव्यादीनाम् (अग्निः) वह्निः (अरतिः) समर्थः (जीराश्वः) जीरा वेगवन्तोऽश्वा आशुगामिनो गुणा यस्य तम् ॥२॥

भावार्थभाषाः - योऽग्निः स्वव्याप्त्या प्रजासु प्रविष्टस्तेन सर्वाणि वेगवन्ति यन्त्रकलाप्रचलितानि यानानि शीघ्रगामीनि विधेयानि ॥२॥

भावार्थभाषाः - ज्या अग्नीची लोकलोकान्तरी व्याप्ती आहे, त्याद्वारे अत्यंत वेगवान यंत्रकलेने प्रचलित केलेली तात्काळ चालणारी अशी याने निर्माण केली पाहिजेत. ॥ २ ॥

• देवता - अग्निः
• ऋषिः - सोमाहुतिर्भार्गवः
• छन्दः - त्रिष्टुप्

अग्निं꣡ देवा꣡सो मा꣡नुषीषु विक्षु꣡
प्रियं꣡ धुः · क्षेषिय꣡न्तो न꣡ मित्र꣡म्
स꣡ दीदयद् उशती꣡र् ऊ꣡र्मिया आ꣡
दक्षा꣡यियो यो꣡ दा꣡स्वते द꣡म आ꣡

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

kṣeṣyántaḥ ← √kṣi- (root)
{case:NOM, gender:M, number:PL, tense:FUT, voice:ACT}

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

ná ← ná (invariable)
{}

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

ā́ ← ā́ (invariable)
{}

dīdayat ← √dī- 1 (root)
{number:SG, person:3, mood:SBJV, tense:PRF, voice:ACT}

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

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

uśatī́ḥ ← √vaś- (root)
{case:ACC, gender:F, number:PL, tense:PRS, voice:ACT}

ā́ ← ā́ (invariable)
{}

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

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

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

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

अ॒ग्निम् । दे॒वासः॑ । मानु॑षीषु । वि॒क्षु । प्रि॒यम् । धुः॒ । क्षे॒ष्यन्तः॑ । न । मि॒त्रम् ।
सः । दी॒द॒य॒त् । उ॒श॒तीः । ऊर्म्याः॑ । आ । द॒क्षाय्यः॑ । यः । दास्व॑ते । दमे॑ । आ ॥

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

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

• mānuṣīṣu ← mānuṣa
• [noun], locative, plural, feminine
• “human.”

• vikṣu ← viś
• [noun], locative, plural
• “people; tribe; Vaisya; national; viś; real property; Vaisya.”

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

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

• kṣeṣyanto ← kṣeṣyantaḥ ← kṣi
• [verb noun], nominative, plural
• “govern; inhabit; dwell; stay; predominate; bide; own.”

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

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

• 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.”

• dīdayad ← dīdayat ← dīdī
• [verb], singular, Present conjunctive (subjunctive)
• “shine; glitter.”

• uśatīr ← uśatīḥ ← vaś
• [verb noun], accusative, plural
• “desire; agree; call; care; like; love.”

• ūrmyā ← ūrmyāḥ ← ūrmyā
• [noun], accusative, plural, feminine
• “night.”

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

• dakṣāyyo ← dakṣāyyaḥ ← dakṣāyya
• [noun], nominative, singular, masculine

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

• dāsvate ← dāsvat
• [noun], dative, singular, masculine
• “big.”

• dama ← dame ← dama
• [noun], locative, singular, masculine
• “dwelling; home.”

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

देवासोदेवाः क्षेष्यन्तः स्वर्गम्प्रतिगच्छन्तःसन्तः पूर्वम्मानुषीषुमनुष्यसम्बन्धिनीषुविक्षुप्रजासु प्रियन्देवानाम्प्रीणयितारमग्निं धुः अधुः स्थपितवन्तः तत्रदृष्टान्तः—क्षेष्यन्तोमित्रन्न रायम्प्रतिगच्छ- न्तोनरामित्रम्प्रियंसखायंस्वगृहरक्षार्थंस्थापयन्ति तद्वत् एवन्देवैःस्थापितोयोग्निर्दास्वतेहविर्दत्तवते- यजमानायतदर्थन्दमतदीयेयागगृहेआआहितः स्थापितः दक्षाय्यः समर्धयितादातावा सोग्निः उशतीः कामयमानाः ऊर्म्याः रात्रीः सर्वासुरात्रिषुआदीदयत् दीप्यतेसर्वतः सर्वरात्रीरादीपयतिवा ॥ ३ ॥

English translation:

“The gods, intending to dwell (in heaven), left, as a dear friend among the human races, that Agni, who, present in the chamber of sacrifice, is bounteous to the donor of offerings, and shines on the nights when he is wished for.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Shines on the nights: dīdayad uśatīrūrmya: uśatīḥ = kāmayamānāḥ, to be desired; ūrmyā rātriḥ = nights, all nights or the whole night: sarvāsu rātriṣu dīpyate; or, sarva rātrir ādīpayati, he shines on all nights, or he lights up all nights

Agni have the gods installed among the clans stemming from Manu, their own dear one, as those desiring to dwell peacefully (install)
an envoy.
He will shine toward the nights desirous (of him), he whose skill is to be besought for the one rich in gifts in (his own) house.

I tr. dīdayat … ū́rmyā ā́“shine towards the nights,” rather than “illuminate the nights” with the standard tr., because I could not otherwise account for the ā́. Narten’s tr. (KlSch 370 n. 5) is similarly intransitive though with a temporal, rather than goal, acc.: “Er soll die Nächte hindurch leuchten.” Note mitrám √dhā in b reprising the same lexeme in 1c.

On dakṣā́yyaḥ, whose morphology resembles didhiṣā́yyaḥ in 1c, see comm. ad I.91.3. As noted there, in this passage it could also or alternatively mean “to be skillfully tended.”

Among the tribes of men the Gods placed Agni as a dear Friend when they would dwell among them.
Against the longing nights may he shine brightly, and show the offerer in the house his vigour.

The gods have established beloved Agni among the human clans as (people) going to settle (establish) Mitra 1. May he illuminate the nights that are longing (for him), he who should be treated kindly by the liberal (worshipper) in his house.

Den Agni setzten die Götter unter die menschlichen Clane ein als lieben Freund wie die, die in Frieden wohnen wollen, einen Mittler. Er erhellt die Nächte, die nach ihm verlangen, der dem freigebigen Opferer in seinem Hause zur Gunst geneigt ist.

Den Agni setzten in der Menschen Häuser als lieben Freund die Götter, zur Erquickung; Er strahlte durch die holdgesinnten Nächte; ihm muss im Haus der Gabenreiche dienen.

Среди людских племен поместили боги
Агни любимого, подобно тому как (люди), желающие жить в мире, (заключают) договор о дружбе.
Он светит сквозь жаждущие (его) ночи,
(Тот,) за кем надо ухаживать щедрому (покровителю) в доме (своем).

• अग्निः
• सोमाहुतिर्भार्गवः
• आर्षीपङ्क्ति
• पञ्चमः

फिर अग्नि-कार्यों से विद्वानों के विषय को अगले मन्त्र में कहा है।

पदार्थान्वयभाषाः - जिस (अग्निम्) अग्नि को (मानुषीषु) मनुष्य सम्बन्धी (विक्षु) प्रजाजनों में (क्षेष्यन्तः) निवास करते हुए (देवासः) विद्वान् जन (प्रियम्) प्रिय मनोहर (मित्रम्) मित्र के (न) समान (आधुः) अच्छे प्रकार स्थापन करें (यः) जो (दक्षाय्यः) सब पदार्थों को छिन्न-भिन्न करनेवाला अग्नि (दमे) कलाघर में (दास्वते) दानशील जन के लिये (उशतीः) मनोहर (ऊर्म्याः) रात्रियों को (आ, दीदयत्) प्रज्वलित करता प्रकाशित करता है (सः) वह सबको संप्रयुक्त करना चाहिये अर्थात् वह कलाघरों में युक्त करना चाहिये ॥३॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। जो अग्नि मित्र के समान सुख देता और सब प्रजाजनों में प्रदीपसमान सब वस्तुओं को प्रकाशित करता है, उसका विद्वानों को अपने कामों में अनुकूल योग करना चाहिये ॥३॥

अन्वय: यमग्निं मानुषीषु विक्षु क्षेष्यन्तो देवासः प्रियं मित्रं नाधुः। यो दक्षाय्यो दमे दास्वते उषतीरुर्म्या आदीदयत्स सर्वैः संप्रयोक्तव्यः ॥३॥

पुनरग्निकार्यैर्विद्वद्विषयमाह।

पदार्थान्वयभाषाः - (अग्निम्) पावकम् (देवासः) विद्वांसः (मानुषीषु) मनुष्याणामिमासु (विक्षु) प्रजासु (प्रियम्) कमनीयम् (धुः) दध्युः। अत्राडभावः। (क्षेष्यन्तः) निवसन्तः (न) इव (मित्रम्) सखायम् (सः) (दीदयत्) दीदयति प्रज्वलति। अत्राडभावः। दीदयतीति ज्वलतिकर्मा० निघं० १। १६ (उशतीः) कमनीयाः (ऊर्म्याः) रात्रीः (आ) समन्तात् (दक्षाय्यः) हिंसकः (यः) (दास्वते) दात्रे (दमे) गृहे (आ) समन्तात् ॥३॥

भावार्थभाषाः - अत्रोपमालङ्कारः। योग्निर्मित्रवत्सु्खयति सर्वासु प्रजासु प्रदीपवद् द्योतयति स विद्वद्भिः कार्येष्वनुयोजनीयः ॥३॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जो अग्नी मित्राप्रमाणे सुख देतो व दीपकाप्रमाणे लोकांमध्ये सर्व वस्तूंना प्रकाशित करतो, त्याचा विद्वानांनी आपल्या कार्यात उपयोग करावा. ॥ ३ ॥

• देवता - अग्निः
• ऋषिः - सोमाहुतिर्भार्गवः
• छन्दः - त्रिष्टुप्

अस्य꣡ रण्वा꣡ · सुव꣡स्येव पुष्टिः꣡
सं꣡दृष्टिर् अस्य हियान꣡स्य द꣡क्षोः
वि꣡ यो꣡ भ꣡रिभ्रद् ओ꣡षधीषु जिह्वा꣡म्
अ꣡त्यो न꣡ र꣡थ्यो दोधवीति वा꣡रान्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

iva ← iva (invariable)
{}

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

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

svásya ← svá- (pronoun)
{case:GEN, gender:M, number:SG}

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

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

hiyānásya ← √hi- (root)
{case:GEN, gender:M, number:SG, tense:AOR, voice:MED}

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

bháribhrat ← √bhr̥- (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:ACT}

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

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

ví ← ví (invariable)
{}

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

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

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

ná ← ná (invariable)
{}

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

vā́rān ← vā́ra- 1 (nominal stem)
{case:ACC, gender:M, number:PL}

अ॒स्य । र॒ण्वा । स्वस्य॑ऽइव । पु॒ष्टिः । सम्ऽदृ॑ष्टिः । अ॒स्य॒ । हि॒या॒नस्य॑ । धक्षोः॑ ।
वि । यः । भरि॑भ्रत् । ओष॑धीषु । जि॒ह्वाम् । अत्यः॑ । न । रथ्यः॑ । दो॒ध॒वी॒ति॒ । वारा॑न् ॥

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

• raṇvā ← raṇva
• [noun], nominative, singular, feminine
• “agreeable; happy; delightful; gay.”

• svasyeva ← svasya ← sva
• [noun], genitive, singular, neuter
• “property; wealth.”

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

• puṣṭiḥ ← puṣṭi
• [noun], nominative, singular, feminine
• “prosperity; growth; increase; puṣṭi; luxury; wealth; comfort; increase; corpulence.”

• saṃdṛṣṭir ← saṃdṛṣṭiḥ ← saṃdṛṣṭi
• [noun], nominative, singular, feminine

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

• hiyānasya ← hi
• [verb noun], genitive, singular
• “impel; send; spur; stimulate; urge.”

• dakṣoḥ ← dakṣu
• [noun], genitive, singular, masculine

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

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

• bharibhrad ← bharibhrat ← bharibhṛ ← √bhṛ
• [verb noun], nominative, singular

• oṣadhīṣu ← oṣadhī
• [noun], locative, plural, feminine
• “herb; plant; drug; herb.”

• jihvām ← jihvā
• [noun], accusative, singular, feminine
• “tongue; tongue; jihvā [word]; fire.”

• atyo ← atyaḥ ← atya
• [noun], nominative, singular, masculine
• “horse; steed.”

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

• rathyo ← rathyaḥ ← rathya
• [noun], nominative, singular, masculine

• dodhavīti ← dodhav ← √dhū
• [verb], singular, Present indikative

• vārān ← vāra
• [noun], accusative, plural, masculine
• “hair; tail.”

अस्याग्नेः पुष्टिः शरीरवृद्धिः रण्वारमणीयाशब्दयुक्तावा तत्रदृष्टान्तः—स्वस्यपुष्टिरिवयथालोके स्वकीयापुष्टिः स्वस्मैरमणीयाभवतितद्वत् यद्वास्याग्नेःसम्बन्धिनीपुष्टिः यथायजमानविषयारण्वातद्वत् किञ्च हियानस्यसमृद्धिङ्गच्छतोव्याप्नुवतोधक्षोः काष्ठान् दिधक्षोःदग्धुमिच्छोरस्याग्नेः सन्दृष्टिः सन्द- र्शनाविर्भावोपिरण्वा योग्निरोषधीषुकाष्ठेषुजिह्वाञ्ज्वालां जात्येकवचनं ज्वालाः विभरिभ्रत् अत्य- र्थंविहिरतिकम्पयतीत्यर्थः हरतेर्यङ् लुगन्तत्वेनदाधर्त्यादिषुनिपातिताल्लेट्यडागमः यद्योगादनि- घातः तत्रदृष्टान्तः—रथ्योरथार्होऽत्योन वाजीयथा वारान् दंशवारणसाधनान् बालान् दोधवीति कम्पयतितद्वत् योग्निर्ज्वालाःकम्पयति अस्याग्नेःपुष्टिःरण्वेति ॥ ४ ॥

English translation:

“The cherishing of Agni is as agreeable as (the cherishing) of one’s self; (plural asant) is his appearance, when spreading abroad, and consuming (the fuel); he brandishes his flame among the bushes, as a chariot-horse lashes with his tail.”

His thriving, like one’s own, brings delight; delightful is his whole appearance when he is being urged on, about to burn.
He who is flicking his tongue hither and yon among the plants, like a steed at a chariot he keeps twitching his tail.

The predicate adj. raṇvā́qualifies both puṣṭíḥ and sáṃdṛṣṭiḥ; for the latter see X.64.11 raṇváḥ sáṃdṛṣṭau.

I take dákṣu- as a pseudo-desid. u-participle; also dhákṣu- in X.115.4.

Because dodhavīti in d is unaccented, it cannot be the verb of the relative clause beginning with yáḥ in c, despite the standard tr. Instead the intensive part.

bháribhrat must be predicated in the rel. cl. and dodhavīti interpreted as the verb of the main clause.

Because of the equine simile and imagery, the primary reading of dodhavīti vā́rān must be “twitches his tail(-hairs),” but a second reading “shakes out choice things” is also invited.

Sweet is his growth as of one’s own possessions; his look when rushing fain to burn is lovely.
He darts his tongue forth, like a harnessed courser who shakes his flowing tail, among the bushes.

His prosperity is delightful as good pasture (?) 1; delightful is his appearance when the burning one is driven forward, he who quickly shaking his tongue among the plants waves 2 his tail mightily like a chariot-horse.

Erfreulich ist sein Wachsen wie das des eigenen Besitzes, sein Anblick, wenn der Brennlustige sich in Lauf setzt, der in den Pflanzen züngelnd - wie ein Wagenroß schüttelt er seinen Schweif.

Wie eignes Gut sieht man ihn gerne wachsen, und liebt das Bild des brennenden, geschürten, Der zu den Pflanzen seine Zunge ausstreckt, der wie ein Wagenross die Schweife schüttelt.

Радостно его процветание, как у собственного имущества;
(Радостен) его вид, когда он кидается, стремясь сжигать.
(Тот,) кто яростно размахивает языком среди растений,
Мотает хвостом, словно конь, запряженный в колесницу.

• अग्निः
• सोमाहुतिर्भार्गवः
• ब्राह्म्युष्निक्
• ऋषभः

फिर उसी विषय को अगले मन्त्र में कहा है।

पदार्थान्वयभाषाः - (यः) जो (रथ्यः) रथों में उत्तम प्रशंसित (अत्यः) सुशिक्षित तुरङ्ग उसके (न) समान (वरान्) बालकों को जैसे वैसे स्वीकार करने योग्य लोकों को और (जिह्वाम्) अपनी जिह्वा को (दोधवीति) निरन्तर कम्पाता है और (ओषधीषु) सोमलतादि औषधीयों में (विभरिभ्रत्) विशेष कर निरन्तर गुणों को धारण करता हुआ विद्यमान है उस (अस्य) इस की हुई (स्वस्येव) अपनी पुष्टि के समान दूसरे की (रण्वा) प्रशंसनीय (पुष्टिः) अर्थात् धातुवृद्धि और (हियानस्य) वद्धि को प्राप्त होते हुए (अस्य) इस (धक्षोः) दाह करनेवाले अग्नि की (संदृष्टिः) अच्छे प्रकार दृष्टि करनी चाहिये ॥४॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। मनुष्यों को जैसे अपने पोषण के लिये अग्निविद्या प्राप्त की जाती है, वैसे औरों के लिये भी करनी चाहिये। जो इन्धनों से बढ़ता है और पदार्थों को जलाता है, वह रथों में युक्त किया हुआ अग्नि शीघ्र गमन कराता है। जैसे वक्ता अपनी जिह्वा को कंपाता है, वैसे अग्नि भूगोलों को कंपाता है॥४॥

अन्वय: यो रथ्योऽत्यो न वारान् जिह्वाँश्च दोधवीति। ओषधीषु विभरिभ्रदस्ति तस्यास्य स्वस्येव रण्वा पुष्टिर्हियानस्यास्य धक्षोः संदृष्टिश्च कार्य्या ॥४॥

पुनस्तमेव विषयमाह।

पदार्थान्वयभाषाः - (अस्य) (रण्वा) प्रशंसनीया (स्वस्येव) (पुष्टिः) धातुवृद्धिः (संदृष्टिः) सम्यक् प्रेक्षणम् (अस्य) (हियानस्य) वर्द्धमानस्य। अत्र व्यत्ययेनात्मनेपदम्। (धक्षोः) दाहकस्य (वि) (यः) (भरिभ्रत्) भृशं धरन् (ओषधीषु) सोमलतादिषु (जिह्वाम्) (अत्यः) सुशिक्षितस्तुरङ्गः (न) इव (रथ्यः) रथेषु साधुः (दोधवीति) भृशं कम्पयति (वारान्) वालानिव वरणीयान् लोकान् ॥४॥

भावार्थभाषाः - अत्रोपमालङ्कारः। मनुष्यैर्यथा स्वपोषणार्था अग्निविद्या प्राप्यते तथाऽन्यार्थाऽपि कार्य्या योऽग्निरिन्धनैर्वर्द्धते दहति स रथेषु योजितः सन् सद्यो गमयति यथा वक्ता जिह्वां कम्पयति तथाऽग्निः भू्गोलान् कम्पयति ॥४॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. आपल्या पोषणासाठी माणूस अग्नीविद्या प्राप्त करतो तशी इतरांसाठीही करावी. जो अग्नी इंधनाने वाढतो व पदार्थांचे ज्वलन करतो तो रथात (वाहनात) युक्त केलेला अग्नी शीघ्र गमन करवितो. जसे वक्ता बोलताना त्याच्या जिह्वेत कंपन निर्माण होते तसे अग्नी भूगोलांना कंपित करतो. ॥ ४ ॥

• देवता - अग्निः
• ऋषिः - सोमाहुतिर्भार्गवः
• छन्दः - त्रिष्टुप्

आ꣡ य꣡न् मे अ꣡भ्वं वन꣡दः प꣡नन्त
उशि꣡ग्भियो न꣡ अमिमीत व꣡र्णम्
स꣡ चित्रे꣡ण चिकिते रं꣡सु भासा꣡
जुजुर्वाँ꣡ यो꣡ · मु꣡हुर् आ꣡ यु꣡वा भू꣡त्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)
{}

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

me ← ahám (pronoun)
{case:DAT, number:SG}

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

vanádaḥ ← vanád- (nominal stem)
{case:GEN, number:SG}

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

amimīta ← √mā- 1 (root)
{number:SG, person:3, mood:IND, tense:IPRF, voice:MED}

ná ← ná (invariable)
{}

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

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

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

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

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

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

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

ā́ ← ā́ (invariable)
{}

bhū́t ← √bhū- (root)
{number:SG, person:3, mood:INJ, tense:AOR, voice:ACT}

jujurvā́n ← √jr̥̄- ~ jūr- (root)
{case:NOM, gender:M, number:SG, tense:PRF, voice:ACT}

múhur ← múhur (invariable)
{}

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

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

आ । यत् । मे॒ । अभ्व॑म् । व॒नदः॑ । पन॑न्त । उ॒शिक्ऽभ्यः॑ । न । अ॒मि॒मी॒त॒ । वर्ण॑म् ।
सः । चि॒त्रेण॑ । चि॒कि॒ते॒ । रम्ऽसु॑ । भा॒सा । जु॒जु॒र्वान् । यः । मुहुः॑ । आ । युवा॑ । भूत् ॥

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

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

• me ← mad
• [noun], dative, singular
• “I; mine.”

• abhvaṃ ← abhvam ← abhva
• [noun], accusative, singular, neuter
• “monstrosity; nothingness; void; force.”

• vanadaḥ ← vanad
• [noun], genitive, singular, masculine

• panantośigbhyo ← pananta ← pan
• [verb], plural, Present injunctive

• panantośigbhyo ← uśigbhyaḥ ← uśij
• [noun], dative, plural, masculine

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

• nāmimīta ← amimīta ← mā
• [verb], singular, Imperfect
• “weigh; measure; total; last; weigh; measure; give away; transform.”

• varṇam ← varṇa
• [noun], accusative, singular, masculine
• “color; caste; complexion; vowel; varṇa [word]; vowel; syllable; appearance; Karat; people; beauty; varṇa; gold; color; complexion.”

• sa
• [adverb]
• “with; little; together.”

• citreṇa ← citra
• [noun], instrumental, singular, neuter
• “manifold; extraordinary; beautiful; divers(a); varicolored; bright; bright; bright; outstanding; agitated; aglitter(p); brilliant; painted; obvious; patched; bizarre.”

• cikite ← cit
• [verb], singular, Perfect indicative
• “notice; observe; attend to; intend.”

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

• bhāsā ← bhās
• [noun], instrumental, singular, neuter
• “beam; radiance; bhās [word]; fire.”

• jujurvāṃ ← jṛ
• [verb noun], nominative, singular
• “jṛ; digest; age; cook; boil down; decay; decay; ripen.”

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

• muhur
• [adverb]
• “again; repeatedly; continually.”

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

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

• bhūt ← bhū
• [verb], singular, Aorist inj. (proh.)
• “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.”

यत् यस्याभ्वं महत्त्वम्मेममसम्बन्धिनोवनदः सम्भक्तारः यद्वा वनदःअवनदः भृशंशब्दयन्तः स्तोता- रः अवशब्दोभृशार्थवाचीतत्पूर्वान्नदेःक्विप् अवाप्योरित्यकारलोपः आपनन्त समन्तात् स्तुवन्ति सो- ग्निरुशिग्भ्योस्मदीयंरूपङ्कामयमानेभ्यः ऋत्विग्भ्योवर्णं स्वसदृशंरूपन्नामिमीत नशब्दश्चार्थे निर्मिमी- तेच रंसु रमणीयेष्वाज्यादिहविःषुनिमित्तेषु चित्रेणभासाकनकादिनानावर्णया दीप्त्याचिकिते विज्ञा- यते किञ्च योग्निःजुजुर्वान् जीर्णःसन् ज्वालोपशमेसएवमुहुःपुनःपुनः आयुवासर्वतोमिश्रयितातरुणो- वाभूत् भवतिपुनराज्यादिसंयोगात् ॥ ५ ॥

English translation:

“Whose greatness my colleagues loudly extol; who has manifested his real form to the priests; who is recognized at oblations by his variegated radiance, and who, though frequently growing old, again and again becomes young.”

The formless mass [=smoke] of the wood-eater that they (first) marveled at to me, (that) color he changed as if for the fire-priests:
he is (now) perceived in delight with his bright light, he who, having grown old, in an instant has become young.

This vs. describes the changes in color and form of the kindled fire as a sight to be wondered at. My tr. follows Geldner’s in outline and many details. The first sight is of the shapeless dark cloud of smoke (a), but that transforms into color and bright light (bc). On ábhva- see my forthcoming “The Blob in Ancient India” (UCLA CMRS 2015 dragon conf. vol.), and for a parallel passage (also adduced by Geldner) VI.4.3 … yásya panáyanty ábhvam, bhā́sāṃsi vaste sū́ryo ná śukráh “He whose formless mass [=smoke] they [=mortals] marvel at …, he (then) clothes himself in lights, like the brilliant sun,” which seems to show parallel progress from dark to light and also contains a form of bhās- as here.

vanád- ‘wood-eater’ assumes a root noun 1st member ván-, preserved in a few forms such as loc. pl. váṃsu (see Schindler, Rt. Noun), against the overwhelming number of forms to thematic vána-.

I do not understand the simile in b, uśígbhyo ná “as if for the fire-priests.” Perhaps the point is that the fire-tending performed by Uśij-priests would cause the smoke to dissipate and the flames to appear, but that in their absence this change comes about anyway. Note that in X.46.2, quoted above ad vs. 2, the Bhṛgus seem to be identified as uśíj-priests, so the simile here may be referring to ritual behavior in ancestral time. Witzel Gotō tr. “wie den (danach) Verlangenden,” but uśíj- is elsewhere the designation of a priest (and cf. Oldenberg Aves. usij-) and is so tr. by them elsewhere (e.g., I.60.4).

For ráṃsu as adverbial loc. pl. to the root noun ráṇ- see Schindler Rt. Noun and EWA, both s.v. raṇ. And note raṇvá- in the preceding and following vss. (4a, 6c).

The last pāda describes the graying of the ash (“having grown old”) and then the rejuvenation of the flames presumably by the addition of more firewood.

Since they who honour me have praised my greatness,-he gave, as ’twere, his hue to those who love him.
Known is he by his bright delightful splendour, and waxing old renews his youth for ever.

When they praised 1 to me the monstrous might of the eater of the forests 2, he produced his (shining) colour as (he has done) for the Usigs 3. With shining splendour he has shone joyously, he who having grown old has suddenly become young (again).

Was sie mir als unheimliche Erscheinung des Holzfeuers rühmen, er hat diese Farbe wie für die Usij vertauscht. Er prangt in prangendem Glanz in Fröhlichkeit, er der alt geworden alsbald jung wird.

Als meine Freunde angestaunt das Dunkel, verbarg er nicht den Heischenden sein Glänzen; Mit hellem Lichte glänzt er bei den Opfern, der alt geworden plötzlich wieder jung ward.

(Вот та) чудовищная мощь пожирателя деревьев, о которой они мне восхищенно говорили, –
Как для ушиджей, он изменил (свой) вид:
Он радостно светит ярким светом,
(Тот,) кто, состарившись, в мгновение становится юным.

• अग्निः
• सोमाहुतिर्भार्गवः
• आर्षीपङ्क्ति
• पञ्चमः

• देवता - अग्निः
• ऋषिः - सोमाहुतिर्भार्गवः
• छन्दः - त्रिष्टुप्

आ꣡ यो꣡ व꣡ना तातृषाणो꣡ न꣡ भा꣡ति
वा᳐꣡र् ण꣡ पथा꣡ र꣡थियेव स्वानीत्
कृष्ण꣡अध्वा त꣡पू रण्व꣡श् चिकेत
दियउ꣡र् इव स्म꣡यमानो न꣡भोभिः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)
{}

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

ná ← ná (invariable)
{}

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

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

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

iva ← iva (invariable)
{}

ná ← ná (invariable)
{}

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

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

svānīt ← √svanⁱ- (root)
{number:SG, person:3, mood:INJ, tense:AOR, voice:ACT}

vā́r ← vā́r- 1 (nominal stem)
{case:NOM, gender:N, number:SG}

ciketa ← √cit- (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:ACT}

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

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

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

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

iva ← iva (invariable)
{}

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

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

आ । यः । वना॑ । त॒तृ॒षा॒णः । न । भाति॑ । वाः । न । प॒था । रथ्या॑ऽइव । स्वा॒नी॒त् ।
कृ॒ष्णऽअ॑ध्वा । तपुः॑ । र॒ण्वः । चि॒के॒त॒ । द्यौःऽइ॑व । स्मय॑मानः । नभः॑ऽभिः ॥

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

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

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

• tātṛṣāṇo ← tātṛṣāṇaḥ ← tṛṣ
• [verb noun], nominative, singular
• “thirst.”

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

• bhāti ← bhā
• [verb], singular, Present indikative
• “look; shine; show; look like; glitter; reflect.”

• vār
• [noun], nominative, singular, neuter
• “water; juice; jala.”

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

• pathā ← pathin
• [noun], instrumental, singular
• “way; road; path [word]; journey; method.”

• rathyeva ← rathyā
• [noun], nominative, singular, feminine
• “road; way; highway.”

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

• svānīt ← svan
• [verb], singular, Aorist inj. (proh.)
• “sound; sound.”

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

• kṛṣṇādhvā ← adhvā ← adhvan
• [noun], nominative, singular, masculine
• “way; journey; adhvan [word]; time; path; method; road; time; distance.”

• tapū ← tapuḥ ← tapu
• [noun], nominative, singular, masculine

• raṇvaś ← raṇvaḥ ← raṇva
• [noun], nominative, singular, masculine
• “agreeable; happy; delightful; gay.”

• ciketa ← cit
• [verb], singular, Perfect indicative
• “notice; observe; attend to; intend.”

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

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

• smayamāno ← smayamānaḥ ← smi
• [verb noun], nominative, singular
• “smile.”

• nabhobhiḥ ← nabhas
• [noun], instrumental, plural, neuter
• “sky; cloud; ākāśa; air; abhra.”

योग्निर्वनावनानिवृक्षसमूहान् ततृषाणोनतृषितइव त्वरमाणइत्यर्थः आभातिआभासयति ददह- तीत्यर्थः यद्वा वनावनेआभाति किञ्चवार्णउदकमिव पथाप्रवणेनमार्गेणगच्छति तद्वत् इतस्ततोगच्छ- ति रथ्येवरथस्यवोढाश्वइवस्वानीत् शब्दयति यद्वा रथशब्दात् सोर्ड्यादेशः यथारथोयुद्धमार्गेणगच- च्छन् स्वनतितद्वत् किञ्च कृष्णाध्वाकृष्णवर्त्मा तपुस्तापकः रण्वोरमणीयः एवम्भूतः सन् चिकेतज्ञाय- ते प्रकाशतइत्यर्थः कइव नभोभिर्नक्षत्रैः स्मयमानः प्रकाशमानोद्यौरिवद्युलोकइव यद्वा नभोभिरन्त- रिक्षप्रदेशविशेषैः स्मयमानः शोभमानोद्यौरादित्यइवनीलवर्णान्तरिक्षचार्यादित्योयथाज्ञायतेतद्वत् स्वसञ्चारेणकृष्णीभूतेमार्गेज्ञायते प्रकाशयतइत्यर्थः ॥ ६ ॥

English translation:

“Who shines amidst the forests, as if satisfying himself (with food); who (rushes along), like water down a declivity, and thunders like a chariot (of war); dark-pathed consuming, yet delightful, he is regarded like the sky smiling with constellations.”

Who, (eating) wood like one athirst, shines here; like water along a path, like chariot (wheels) he has sounded.
Having a black road, red-hot, he appears bringing delight, smiling like heaven with its clouds [=his clouds of smoke].

The standard tr. take bhā́ti as the operator of the simile (e.g., Geldner “Der nach den Hölzern ausschaut(?) wie der Durstige (nach Wasser)”), but this doesn’t make much sense. From vanád- ‘wood-eater’ in the immediately preceding vs. I extract ‘eat’ to govern vánā and to be compared to tātṛṣāṇáḥ ‘thirsting’ in the same semantic realm, hence my “(eating) wood like one athirst.” My ‘red-hot’ for tápuḥ contrasts nicely with kṛṣṇā́dhvā ‘having a black road’, but is unfortunately not entirely legitimate: it is more literally just ‘hot’; there is no color component.

Act. pf. ciketa in c might be expected to mean ‘perceives’, as generally, but it must mean instead ‘appears’; so all the standard tr., and see also Kümmel (175) on the unusual sense. It is all the more surprising given med. cikite in the same meaning in the immediately preceding vs. (5c). But in this case the two forms may have been seen as metrical variants with identical sense, since ciketa is always pāda-final, cikite always post-caesura, as here.

The unexpressed concept in the simile “like heaven smiling with its clouds” must be lightning, which smiles (I.168.8) or laughs (V.52.6). Lightning is white, like (some) clouds.

Like one athirst, he lighteth up the forests; like water down the chariot ways he roareth.
On his black path he shines in burning beauty, marked as it were the heaven that smiles through vapour.

He who shines on the forests 1 as if he were thirsty, who resounded like water on its path, like (the rattle of the wheels) of a chariot 2—he whose path is black, the hot, the joyous one has shone, laughing 3 like the sky with its clouds.

Der nach den Hölzern ausschaut wie der Durstige nach Wasser, er rauscht wie das Wasser auf seinem Wege, wie die Wagenräder, dessen Wege schwarz sind, der glutreiche, erfreuliche ist erprangt wie der Himmel, der durch die Wolken lächelt.

Der durstend gleichsam auf die Reiser hinstrahlt, wie Wasser rauschend auf der Fahrt, wie Räder; Auf schwarzer Bahn erschien er glühend, lieblich, dem Himmel gleich, der durch die Wolken lächelt.

Он озаряет деревья, подобно тому как мучимый жаждой (кидается к воде),
Он шумит, как вода по дороге, как (колеса) колесницы.
(Бог,) оставляющий черный путь, жаркий, веселый, он сверкает,
Как небо, улыбающееся сквозь тучи.

• अग्निः
• सोमाहुतिर्भार्गवः
• आर्षीपङ्क्ति
• पञ्चमः

फिर उसी विषय को अगले मन्त्र में कहा है।

पदार्थान्वयभाषाः - जो (वना) वन और जलों के प्रति (ततृषाणः) निरन्तर पिआसे के (न) समान (आ भाति) अच्छे प्रकार प्रकाशित होता है और (पथा) मार्ग से (वाः) जल के (न) समान तथा (रथ्येव) रथ आदि के लिये जो हित है उस मार्ग अर्थात् सड़क के समान (स्वानीत्) शब्दायमान होता है जो (कृष्णाध्वा) काले वर्णयुक्त (तपुः) सब ओर से तपानेवाला (रण्वः) रमणीय (स्मयमानः) कुछ मुस्कातासा हुआ (द्यौरिव) सूर्य के प्रकाश के समान (नभोभिः) अन्नादि पदार्थों से (चिकेत) उद्बोध को प्राप्त हो अर्थात् प्रज्वलित हो वह विद्वानों ही को जानने योग्य है ॥६॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। जैसे कोई अतितृषायुक्त कहनेवाला जन हँसता हुआ कहे कि जल मार्ग में जाता है, वैसे वनस्थ अग्नि बहुत शब्दायमान होता है ॥६॥

अन्वय: यो वना ततृषाणो नाभाति पथा वार्ण रथ्येव च स्वानीद्यः कृष्णाध्वा तपू रण्वः स्मयमानो द्यौरिव नभोभिश्चिकेत स विद्वद्भिरेव विज्ञातुं योग्यः ॥६॥

पुनस्तमेव विषयमाह।

पदार्थान्वयभाषाः - (आ) समन्तात् (यः) (वना) वनानि (ततृषाणः) भृशं तृड्युक्तः। अत्र तुजादित्वादभ्यासदीर्घः। (न) इव (भाति) प्रकाशते (वाः) उदकम् (न) इव (पथा) मार्गेण (रथ्येव) रथाय हितेव (स्वानीत्) शब्दायते (कृष्णाध्वा) कृष्णोऽध्वा मार्गो यस्य (तपुः) परितापकः (रण्वः) रमणीयः (चिकेत) उद्बुध्येत (द्यौरिव) सूर्यप्रकाशवत् (स्मयमानः) किञ्चिद्धसन्निव (नभोभिः) अन्नादिभिः पदार्थैः ॥६॥

भावार्थभाषाः - अत्रोपमालङ्कारः। यथा कश्चिदति तृषितो वक्ता हसन् वदेत् जलं मार्गे गच्छति तथाग्निर्वनस्थो महच्छब्दायते ॥६॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जसा एखादा अति तृषार्त माणूस प्रसन्नतेने हसून म्हणतो की जल (वाहताना) शब्दायमान होते, तसा वनातील अग्नी शब्दायमान होतो. ॥ ६ ॥

• देवता - अग्निः
• ऋषिः - सोमाहुतिर्भार्गवः
• छन्दः - त्रिष्टुप्

स꣡ यो꣡ वि꣡ अ꣡स्थाद् अभि꣡ द꣡क्षद् उर्वी꣡म्
पशु꣡र् न꣡ एति सुवयु꣡र् अ꣡गोपाः
अग्निः꣡ शोचि꣡ष्माँ अतसा꣡नि उष्ण꣡न्
कृष्ण꣡व्यथिर् अस्वदयन् न꣡ भू꣡म

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
abhí ← abhí (invariable)
{}

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

dákṣat ← √dah- (root)
{case:NOM, gender:N, number:SG, tense:AOR, voice:ACT}

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

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

ví ← ví (invariable)
{}

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

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

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

ná ← ná (invariable)
{}

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

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

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

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

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

uṣṇán ← √uṣ- (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:ACT}

asvadayan ← √svad- (root)
{number:PL, person:3, mood:IND, tense:IPRF, voice:ACT}

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

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

ná ← ná (invariable)
{}

सः । यः । वि । अस्था॑त् । अ॒भि । धक्ष॑त् । उ॒र्वीम् । प॒शुः । न । ए॒ति॒ । स्व॒ऽयुः । अगो॑पाः ।
अ॒ग्निः । शो॒चिष्मा॑न् । अ॒त॒सानि॑ । उ॒ष्णन् । कृ॒ष्णऽव्य॑थिः । अ॒स्व॒द॒य॒त् । न । भूम॑ ॥

• 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.”

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

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

• 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.”

• abhi
• [adverb]
• “towards; on.”

• dakṣad ← dakṣat ← dah
• [verb noun], nominative, singular
• “burn; cauterize; heat; burn; burn; burn; roast; blaze; burn; distress; destroy.”

• urvīm ← urvī
• [noun], accusative, singular, feminine
• “Earth; floor; land; heaven and earth; urvī; pṛthivī; kingdom.”

• paśur ← paśuḥ ← paśu
• [noun], nominative, singular, masculine
• “domestic animal; sacrificial animal; animal; cattle; Paśu; stupid; Paśu; herd; goat.”

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

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

• svayur ← svayuḥ ← svayu
• [noun], nominative, singular, masculine

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

• agopāḥ ← gopāḥ ← gopā
• [noun], nominative, singular, masculine
• “herder; defender.”

• 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.”

• śociṣmāṃ ← śociṣmat
• [noun], nominative, singular, masculine

• atasāny ← atasāni ← atasa
• [noun], accusative, plural, neuter
• “shrub; scrub.”

• uṣṇan ← uṣ
• [verb noun], nominative, singular
• “burn; punish.”

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

• kṛṣṇavyathir ← vyathiḥ ← vyathis
• [noun], nominative, singular, masculine

• asvadayan ← asvadayat ← svaday ← √svad
• [verb], singular, Imperfect
• “sweeten.”

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

• bhūma ← bhūman
• [noun], accusative, singular, neuter
• “Earth; floor.”

योग्निर्व्यस्थात् विविधन्तिष्ठति व्याप्नोतिविश्वन्तथायोग्निरुर्वींविस्तृतं पृथिवींसर्वांअभिधक्षत् आ- भिमुख्येनप्रवर्धमानोभवति उभेअपियच्छब्दयोगान्ननिहन्येते सोग्निः पशुर्नपशुरिव यथा जातःपशुः स्वच्छन्देनचरति तथास्वयुः स्वयमेवगच्छन् अगोपाः गोपरहितः नियामकवर्जितइत्यर्थः एतिगच्छ- ति किङ्कुर्वन् शोचिष्मान्प्रकृष्टदीप्तिः कृष्णव्यथिः कृष्णवर्णम्प्राप्तादग्धाव्यथाकराः कण्टकादयोयेन ता- दृशःसन् भूमअत्यधिकंअस्वदयत् न आस्वादयतीववृक्षगतान् रसान् अतसानिसततानिनीरसानिवा- तरुगुल्मादीनिउष्णन् दहन्नेति ॥ ७ ॥

English translation:

“He who is in many plural ces, who spreads over the whole earth, like an animal without a herdsman, that goes according to its own will; Agni, the bright-shining, consuming the dry bushes, by whom the pain of blackness (is inflicted on the trees), entirely drinks up (their moisture).”

He who has spread out, burning the broad (earth), like livestock without a herdsman he goes seeking his own way.
Agni, enflamed, scorching the brushwood, with his black wayward
course, has “sweetened,” as it were, the ground.

The root √svad is generally a ritual technical term: the ritual fire “sweetens,” that is, “ritually prepares” the oblations. Here the forest fire performs the same action on the non-ritual ground. Although this might depict some version of slash-and-burn agriculture (so Witzel Gotō), I think it more likely that the point is merely to give a ritual dimension to the wild and unpredictable actions of the forest fire, in the hope of exerting some control over it. The same sentiment is found in I.169.3 agníś cid dhí ṣmātasé śuśukvā́n, … dádhati práyāṃsi “For even a fire blazing in the brushwood can produce pleasurable offerings.” The position of ná after the verb asvadayat in our passage suggests that the simile is targeting the verb, an extremely unusual situation in Vedic poetics.

Around, consuming the broad earth, he wanders, free roaming like an ox without a herdsman,-
Agni refulgent, burning up the bushes, with blackened lines, as though the earth he seasoned.

He who has spread himself burning over the wide (earth), moves about like an animal, free, without a keeper. The naming Agni, burning down the brushwood, with a black trail 1, has, as it were, tasted the earth.

Der sich ausgebreitet hat über die Erde hin brennend, er geht wie ein Tier ohne Hirten selbst seinen Weg suchend. Der flammende Agni, der das dürre Holz verbrennt, hat auf seinen schwarzen Seitenwegen den Erdboden gleichsam zu seinem Mahle bereitet.

Er, der erstand, die Erde rings erhitzend, schweift frei umher wie hirtenlose Rinder, Mit Gluten Agni, das Gestrüpp versengend auf schwarzer Bahn, als koste er die Erde.

Тот, кто распространился по земле, (все) воспламеняя,
Движется, словно скот без пастуха, предоставленный самому себе.
Агни, пламенный, сжигающий сухостой,
Оставляющий черную полосу, словно он насытился землей.

• अग्निः
• सोमाहुतिर्भार्गवः
• आर्षीपङ्क्ति
• पञ्चमः

फिर अग्निपरता से ही विद्वानों के विषय को अगले मन्त्र में कहा है।

पदार्थान्वयभाषाः - हे मनुष्यो ! (यः) जो (भूम) बहुताई के साथ (व्यस्थात्) विविध प्रकार से स्थित होता है (स्वयुः) जो आप जाता अर्थात् बिना चैतन्य पदार्थ के भी चैतन्य के समान गति देता है। (अगोपाः) पालना करनेवाले गुणों से रहित पदाथों को अपने प्रताप से सन्ताप देनेवाला (पशुः) पशु के (न) समान (एति) जाता है। (उर्वीम्) और भूमि को (अभिदक्षत्) सब ओर से जलाता है। (सः) वह (शोचिष्मान्) बहुत लपटोंवाला (कृष्णव्यथिः) पदार्थों के अंशों को खींचने और उनको व्यथित करनेवाला (अग्निः) अग्नि (अतसानि) निरन्तर जानेवाले त्रसरेणु आदि पदार्थों को (उष्णन्) जलाता और (अस्वदयत्) स्वादिष्ठ करता हुआ (न) सा वर्त्तमान है ॥७॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। जो पृथिवी आदि पदार्थों में व्यवस्था को प्राप्त मूर्त्तिमान् पदार्थों का जलानेवाला रक्षकरहित पशु के समान आप जानेवाला प्रकाशमय अग्नि अपने तेज से विथरे हुए त्रसरेणुओं को भी सब ओर से तपाता है, वह अग्नि बलिष्ठ है, यह जानना चाहिये ॥७॥

अन्वय: हे मनुष्या यो भूम भूम्ना व्यस्थात्स्वयुरगोपाः पशुर्नेवैत्युर्वीमभि दक्षत्स शोचिष्मान् कृष्णव्यथिरग्निरतसान्युष्णन्नस्वदयद्वर्त्तते तं यथावद्विजानीत ॥७॥

पुनरग्निपरत्वेनैव विद्वद्विषयमाह।

पदार्थान्वयभाषाः - (सः) (यः) (वि) (अस्थात्) वितिष्ठते (अभि) (दक्षत्) अभितो दहति (उर्वीम्) भूमिम् (पशुः) (न) इव (एति) गच्छति (स्वयुः) यः स्वयं याति सः (अगोपाः) पालकरहितः (अग्निः) वह्निः (शोचिष्मान्) बहूनि शोचींषि विद्यन्ते यस्मिन् सः (अतसानि) नैरन्तर्येण गन्त्रीणि त्रसरेण्वादीनि (उष्णन्) दहन् (कृष्णव्यथिः) यः कर्षकश्चासौ व्यथयिता च (अस्वदयत्) स्वादयति (न) इव (भूम) भूम्ना ॥७॥

भावार्थभाषाः - अत्रोपमालङ्कारः। यः पृथिव्यादिषु व्यवस्थितो मूर्त्तद्रव्यदाहको गोपालरहितपशुवत्स्वयं गन्ता प्रकाशमयोऽग्निः स्वतेजसा विस्तृतान् त्रसरेणूनपि परितपति सोऽग्निर्बलिष्ठोऽस्तीति वेद्यम् ॥७॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जो पृथ्वीवर स्थित असून प्रत्यक्ष पदार्थांचे दहन करतो. गोपालाकडून रक्षित नसलेल्या पशूप्रमाणे गमन करतो तो प्रकाशमय अग्नी आपल्या तेजाने विस्तृत त्रसरेणूंना तप्त करतो. असा अग्नी बलवान असतो हे जाणले पाहिजे. ॥ ७ ॥

• देवता - अग्निः
• ऋषिः - सोमाहुतिर्भार्गवः
• छन्दः - त्रिष्टुप्

नू꣡ ते पू꣡र्वस्य अ꣡वसो अ꣡धीतौ
तृती꣡ये · विद꣡थे म꣡न्म शंसि
अस्मे꣡ अग्ने संय꣡द्वीरम् बृह꣡न्तं
क्षुम꣡न्तं वा꣡जं सुअपत्यं꣡ रयिं꣡ दाः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M;; 12 = 5+7, ending LHX

Morph
ádhītau ← ádhīti- (nominal stem)
{case:LOC, gender:F, number:SG}

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

nú ← nú (invariable)
{}

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

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

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

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

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

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

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

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

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

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

dāḥ ← √dā- 1 (root)
{number:SG, person:2, mood:INJ, tense:AOR, voice:ACT}

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

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

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

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

नु । ते॒ । पूर्व॑स्य । अव॑सः । अधि॑ऽइतौ । तृ॒तीये॑ । वि॒दथे॑ । मन्म॑ । शं॒सि॒ ।
अ॒स्मे इति॑ । अ॒ग्ने॒ । सं॒यत्ऽवी॑रम् । बृ॒हन्त॑म् । क्षु॒ऽमन्त॑म् । वाज॑म् । सु॒ऽअ॒प॒त्यम् । र॒यिम् । दाः॒ ॥

• nū ← nu
• [adverb]
• “now; already.”

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

• pūrvasyāvaso ← pūrvasya ← pūrva
• [noun], genitive, singular, neuter
• “aforesaid(a); antecedent; previous(a); first; eastern; former(a); pūrva [word]; age-old; anterior; bygone; fore(a); predictive; firstborn; easterly; instrumental.”

• pūrvasyāvaso ← avasaḥ ← avas
• [noun], genitive, singular, neuter
• “aid; favor; protection.”

• adhītau ← adhīti
• [noun], locative, singular, feminine

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

• vidathe ← vidatha
• [noun], locative, singular, neuter
• “meeting; wisdom; council.”

• manma ← manman
• [noun], nominative, singular, neuter
• “hymn; idea; purpose.”

• śaṃsi ← śaṃs
• [verb], singular, Aorist passive
• “recommend; tell; praise; approve; communicate; recite; commend; bode; name; agree.”

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

• 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.”

• saṃyadvīram ← saṃyat
• [noun]
• “continuous.”

• saṃyadvīram ← vīram ← vīra
• [noun], accusative, singular, masculine
• “hero; man; Vīra; vīra; vīra [word]; Vīra.”

• bṛhantaṃ ← bṛhantam ← bṛhat
• [noun], accusative, singular, masculine
• “large; great; loud; high; much(a); exalted; abundant; intensive; strong; huge.”

• kṣumantaṃ ← kṣumantam ← kṣumat
• [noun], accusative, singular, masculine

• vājaṃ ← vājam ← vāja
• [noun], accusative, singular, masculine
• “prize; Vāja; reward; reward; Ribhus; vigor; strength; contest.”

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

• svapatyaṃ ← apatyam ← apatya
• [noun], accusative, singular, masculine
• “child; offspring; patronymic; descendant.”

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

• dāḥ ← dā
• [verb], singular, Aorist conj./subj.
• “give; add; perform; put; administer; fill into; give; ignite; put on; offer; use; fuel; pour; grant; feed; teach; construct; insert; drip; wrap; pay; hand over; lend; inflict; concentrate; sacrifice; splint; poultice; create.”

हेअग्ने तेतवसम्बन्धिनः पूर्वस्यपूर्वंयागसमये कृतस्यावसोभिमततर्पणस्यअधीतौस्मरणे सति त- त्स्मृत्यानु अद्यापितृतीयेविदथेयागेतृतीयसवने यद्वा प्रातरनुवाकसम्बन्धिनांआग्नेयोषस्याश्विनानाम्म- ध्येअन्यतमेतृतीयेक्रतौ मन्ममननीयंस्तोत्रंशंसि अशंसि शस्यतेस्माभिः हेअग्ने त्वञ्चास्मेअस्मभ्यंसंय- द्वीरंसंयतोवीरायस्मिन् तादृशं बृहन्तम्महान्तं क्षुमन्तंशब्दवन्तङ्कीर्तिमन्तंवाजंउक्तलक्षणमन्नं स्वप- त्यंरयिञ्चदाः देहि ॥ ८ ॥

English translation:

“Verily, your praise has been recited (by us) at the third (daily) sacrifice, as it was in the repetition on your first propitiation; give us, Agni, ample and notorious food, posterity, riches, such as may be the support of numerous dependents.”

Now, upon consideration of your previous help, a prayerful thought has been proclaimed to you at the third rite:
o Agni, grant to us a prize of an array of heroes, a lofty cattle-rich one, and wealth in good descendants.

The phrase tṛtī́ye vidáthe “third rite of distribution” probably refers to the Third Pressing (though the two other occurrences of “three vidáthas”, at VI.51.2 and VII.66.10, do not seem to). Agni is of course present at all the pressings, but is not especially associated with the Third Pressing; however, tṛtī́ye sávane at III.28.5 is in an Agni context.

I, in remembrance of thine ancient favour have sung my hymn in this our third assembly.
O Agni, give us wealth with store of heroes and mighty strength in food and noble offspring.

Now in the remembrance of thy former blessings this prayer has been recited to thee at the third sacrifice 1. Give to us, Agni, mighty strength with a succession of valiant men, with plenty of food; (give us) wealth with good progeny 2.

Nun ward dir im Gedenken an frühere Gunst bei dem dritten Opfer ein Gedicht vorgetragen. Gib uns, Agni, den hohen Siegerpreis von lauter Söhnen, von vielem Vieh, einen Schatz an guten Kindern!

Nun in Erinn’rung deiner alten Hülfe beim dritten Opfer ward Gebet gesprochen; Verlieh uns, Agni, heldenreiche, starke, ergieb’ge Nahrung, kinderreiche Habe.

В память о (твоей) прежней помощи
На третьей жертвенной раздаче для тебя была произнесена (эта) молитва.
Дай нам, о Агни, высокую награду,
Состоящую из непрерывной череды сыновей, из скота, богатство из прекрасного потомства!

• अग्निः
• सोमाहुतिर्भार्गवः
• स्वराट्पङ्क्ति
• पञ्चमः

फिर विद्वानों के विषय को अगले मन्त्र में कहा है।

पदार्थान्वयभाषाः - हे (अग्ने) अग्नि के समान वर्त्तमान विद्वान् जन ! (ते) आपकी (पूर्वस्य) पिछिली (अवसः) रक्षा सम्बन्ध के (अधीतौ) अध्ययन में (तृतीये) तीसरे (विदथे) संग्राम के निमित्त आप ही (मन्म) विज्ञान की (शंसि) स्तुति अर्थात् प्रशंसा करते हैं, वे आप (अस्मे) हम लोगों के लिये (संयद्वीरम्) जिसमें संयमयुक्त वीरजन विद्यमान (बृहन्तम्) जो बढ़ता हुआ है (क्षुमन्तम्) उस प्रंशसित अन्न और (स्वपत्यम्) उत्तम अपत्ययुक्त (वाजम्) पदार्थबोध और (रयिम्) धन को (नु) शीघ्र (दाः) दीजिये ॥८॥

भावार्थभाषाः - हे विद्वान् ! जिस विद्या पढ़े हुए रक्षा करनेवाले के समीप से तृतीय सवन अर्थात् ब्रह्मचर्य के तीसरे भाग को शीघ्र पूर्ण कर लिये पीछे अग्न्यादि विद्यायें प्राप्त होकर उत्तम धन बल और प्रजावान् हम लोग हों, उसको आप बतलाइये ॥८॥

अन्वय: हे अग्ने यस्य ते तव पूर्वस्याऽवसोऽधीतौ तृतीये विदथे मन्म शंसि स त्वमस्मे संयद्वीरं बृहन्तं क्षुमन्तं स्वपत्यं वाजिं रयिं नु दाः ॥८॥

पुनर्विद्वद्विषयमाह।

पदार्थान्वयभाषाः - (नु) सद्यः। अत्र चि तुनुघेति दीर्घः। (ते) तव (पूर्वस्य) (अवसः) रक्षणस्य (अधीतौ) अध्ययने (तृतीये) (विदथे) सङ्ग्रामे (मन्म) विज्ञानम् (शंसि) स्तौषि (अस्मे) अस्मभ्यम् (अग्ने) पावकवद्वर्त्तमान (संयद्वीरम्) संयताः संयमयुक्ता वीरा यस्मिँस्तम् (बृहन्तम्) वर्द्धमानम् (क्षुमन्तम्) प्रशस्तान्नयुक्तम् (वाजम्) पदार्थबोधम् (स्वपत्यम्) सुष्ठ्वपत्ययुक्तम् (रयिम्) श्रियम् (दाः) देहि ॥८॥

भावार्थभाषाः - हे विद्वन् यस्याऽधीतविद्यस्य त्रातुस्सकाशात् तृतीये सवने तूर्णं पूर्णे कृतेऽग्न्यादिविद्याः प्राप्योत्तमबलधनप्रजा वयं प्राप्नुयाम तं भवान् बोधयतु ॥८॥

भावार्थभाषाः - हे विद्वानांनो! विद्येचे अध्ययन व रक्षण करणाऱ्याजवळ ब्रह्मचर्य पालन करून तसेच अग्निविद्या प्राप्त करून उत्तम धन, बल व प्रजा आम्ही प्राप्त करावी, याचा आम्हाला बोध करून द्या. ॥ ८ ॥

• देवता - अग्निः
• ऋषिः - सोमाहुतिर्भार्गवः
• छन्दः - त्रिष्टुप्

त्व꣡या य꣡था गृत्समदा꣡सो अग्ने
गु꣡हा वन्व꣡न्त उ꣡पराँ अभि꣡ ष्युः꣡
सुवी꣡रासो · अभिमातिषा꣡हः
स्म꣡त् सूरि꣡भ्यो गृणते꣡ त꣡द् व꣡यो धाः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

yáthā ← yáthā (invariable)
{}

abhí ← abhí (invariable)
{}

gúhā ← gúhā (invariable)
{}

syúḥ ← √as- 1 (root)
{number:PL, person:3, mood:OPT, tense:PRS, voice:ACT}

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

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

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

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

dhāḥ ← √dhā- 1 (root)
{number:SG, person:2, mood:INJ, tense:AOR, voice:ACT}

gr̥ṇaté ← √gr̥̄- 1 (root)
{case:DAT, gender:M, number:SG, tense:PRS, voice:ACT}

smát ← smát (invariable)
{}

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

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

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

त्वया॑ । यथा॑ । गृ॒त्स॒ऽम॒दासः॑ । अ॒ग्ने॒ । गुहा॑ । व॒न्वन्तः॑ । उप॑रान् । अ॒भि । स्युरिति॒ स्युः ।
सु॒ऽवीरा॑सः । अ॒भि॒मा॒ति॒ऽसहः॑ । स्मत् । सू॒रिऽभ्यः॑ । गृ॒ण॒ते । तत् । वयः॑ । धाः॒ ॥

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

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

• gṛtsamadāso ← gṛtsamadāsaḥ ← gṛtsamada
• [noun], nominative, plural, masculine
• “Gṛtsamada.”

• 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.”

• guhā
• [adverb]
• “secretly.”

• vanvanta ← van
• [verb], plural, Present injunctive
• “obtain; gain; desire; get; like; love; overcome.”

• uparāṃ ← upara
• [noun], accusative, plural, masculine
• “later(a); future(a); nether.”

• abhi
• [adverb]
• “towards; on.”

• ṣyuḥ ← as
• [verb], plural, Present optative
• “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”

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

• suvīrāso ← vīrāsaḥ ← vīra
• [noun], nominative, plural, masculine
• “hero; man; Vīra; vīra; vīra [word]; Vīra.”

• abhimātiṣāhaḥ ← abhimātiṣāh
• [noun], nominative, plural, masculine

• smat
• [adverb]
• “simultaneously; jointly.”

• sūribhyo ← sūribhyaḥ ← sūri
• [noun], dative, plural, masculine
• “patron.”

• gṛṇate ← gṛ
• [verb noun], dative, singular
• “praise.”

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

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

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

हेअग्ने त्वयारक्षकेणवन्वन्तः त्वांसम्भजन्तः गृत्समदाऋषयः आत्मनिपारोक्ष्येणवचनं यथागुहागु- हायांवर्तमानान् उपरान् उपरमणसाधनान् उपरिउत्कृष्टेवर्तमानान्वाधनविशेषानभिस्युः अभिभवे- युःस्वाधीनान् कुर्युः यद्वा गूढानुपरान् उपरिअधिकत्वेनवर्तमानान् पापानभिस्युः अभिभवेयुः तथा- कुर्वित्यर्थः कीदृशाः सुवीरासः शोभनपुत्राद्युपेताः अभिमातिसहः वैरिणाम्पापादीनांसोढारः किञ्च सूरिभ्योमेधाविभ्योयजमानेभ्योगृणते व्यत्ययेनैकवचनं शब्दयद्भ्यः स्तोतृभ्यः यद्वा सूरिभ्योयजमा- नेभ्योगृणतेस्तोत्रेचस्मत् सुमत् अतिप्रभूतन्तत्तादृशम्प्रसिद्धंवयोन्नन्धाः धेहि ॥ ९ ॥होताजनिष्टेत्यष्टर्चम्पञ्चमंसूक्तं सोमाहुतेरार्षमाग्नेयमानुष्टुभं होताष्टावानुष्टुभमित्यनुक्रान्तम् प्रात- रनुवाकाश्विनशस्त्रयोराग्नेयेक्रतावस्यविनियोगः सूत्रितञ्च—अग्नायोहोताजनिष्टेतिचतुर्विंशेहन्यपीद- मेवाज्यंसूत्रितम्—चतुर्विशेहोताजनिष्टेत्याऽज्यमिति आभिप्लविकेद्वितीयेहनीदमेवाज्यं द्वितीयस्य- च्तुर्विंशेनाज्यमित्यतिदिष्टत्वात् ।

English translation:

“By you, (Agni), may the Gṛtsamadas, repeating your praise, become masters of the precious secret (treasures); so that they may be possessed of excellent dependents, and be able to resist (their) enemies; and do you give to (your) pious worshippers and to him who glorifies (you), such (abundant) food.”

So that with you, o Agni, the Gr̥tsamadas, gaining (the one deposited) in secret [=Agni], might surmount those below,
(the Gr̥tsamadas) possessing good heroes and overcoming hostility—(so) establish this vital energy for the singer along with his patrons.

In the published translation I supply with gúhā a form like hitám (cf. I.23.14, II.11.5, IV.5.8, etc.), cárantam (III.1.9) or cátantam (I.65.1, X.46.2) referring to Agni when he was hiding in the waters, a myth I also think is referred to obliquely in vs. 2 of this hymn (see above). Our vs. 2 is especially close to X.46.2, which relates this story, and X.46.2c begins gúhā cátantam (and continues with a ref. to the uśíj-; see our 5b).

I therefore think my suggestion is justified, though I am usually reluctant to supply extraneous material. The point is – if the Gṛtsamadas (re)gain the hidden Agni, just as their ancestors the Bhṛgus did, they will get the upper hand against their enemies.

The standard tr. must construe gúhā with vanvántaḥ ‘gaining in secret’ (e.g., Geldner “heimlich überbieten und uüberwinden”). Although this is the obvious way to construe the text as given, the notion that our side would win by stealth and secret means seems antithetic to the Rigvedic ideal of combat, whether on the battlefield or the ritual ground. The adverb gúhā is extremely common in the flight-of-Agni myth and in an Agni hymn would likely call to mind the whole story. I would now be inclined to emend the published translation to “(the one hiding) in secret,” not “(… deposited) in secret,” because of its apparent dependence on X.46.2 or a passage like it.

May the Grtsamadas, serving in secret, through thee, O Agni, overcome their neighbours,
Rich in good heroes and subduing foemen. That vital power give thou to chiefs and singers.

Give, O Agni, such vigour to thy praiser together with his liberal (lords), that the Gritsamadas, rich in valiant men, victorious over hostile plots, attaining (their aim) in secret, may overcome through thee (their rivals) who get behind 1.

Auf das die Gritsamada´s durch dich, Agni, die Nebenbuhler heimlich überwinden, sie die Meister, die die Gegner bezwingen - dazu gib dem Sänger und zugleich den freigebigen Gönnern die Kraft!

O Agni, dass durch dich die Gritsamader die Nachbarn heimlich überflügeln, siegreich, An Helden reich die Gegner überwindend, den Segen schenk den Fürsten und den Sängern.

Чтобы люди из семьи Гритсамады с твоей помощью, о Агни,
Тайно побеждали (и) одерживали верх над соперниками,
(Они,) имеющие прекрасных сыновей, преодолевающие враждебность,
Дай певцу (и) покровителям эту жизненную силу!

• अग्निः
• सोमाहुतिर्भार्गवः
• निचृत्त्रिष्टुप्
• धैवतः

फिर उसी विषय को अगले मन्त्र में कहा है।

पदार्थान्वयभाषाः - हे (अग्ने) अग्नि के समान विद्वान् ! (यथा) जैसे (त्वया) आपके साथ वर्त्तमान (गृत्समदासः) और जिनका बुद्धिमानों के आनन्द के समान आनन्द है वे (गुहा) बुद्धि में (वन्वन्तः) सब प्रकार के पदार्थों का विभाग करते हुए (सुवीरासः) उत्तम वीरों से युक्त जन (सूरिभ्यः) विद्वानों से विद्याओं को प्राप्त होकर (उपरान्) मेघों को सूर्य के समान (अभिमातिसाहः) अभिमान करने और शत्रुजनों को सहनेवाले (अभिष्युः) सब ओर से हों वैसे जो (तत्) उसे (वयः) काम को (धाः) धारण करता है उसकी जो (गृणते) स्तुति करते हैं उनके साथ (स्मत्) ही हम लोग ऐसे हों ॥९॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। हे मनुष्यो ! जैसे प्राप्त विद्वानों से विद्या और शिक्षा ग्रहण कर आनन्दित विजयमान और वीरपुरुषों से युक्त प्रशंसनीय जन होते हैं, वैसे अग्निविद्या से युक्त पुरुष अन्धकार को जैसे सूर्य वैसे दुःख का विनाश करते हैं ॥९॥ इस सूक्त में अग्नि और विद्वानों के गुणों का वर्णन होने से इस सूक्त के अर्थ की पिछले सूक्त के अर्थ के साथ सङ्गति है, यह जानना चाहिये ॥ यह दूसरे मण्डल में चौथा सूक्त और पच्चीसवाँ वर्ग समाप्त हुआ ॥९॥

अन्वय: हे अग्ने विद्वन् यथा त्वया सह वर्त्तमानाः गृत्समदासो गुहा वन्वन्तः सुवीरासः सूरिभ्यो विद्याः प्राप्य उपरान् सूर्य इवाभिमातिसहोऽभिष्युस्तथा यस्तद्वयोधास्तं ये गृणते तैस्सह स्मद्वयमपीदृशाः स्याम ॥९॥

पुनस्तमेव विषयमाह।

पदार्थान्वयभाषाः - (त्वया) (यथा) येन प्रकारेण (गृत्समदासः) गृत्सानां मेधाविनां मद आनन्द इवानन्दो येषान्ते (अग्ने) पावक इव वर्त्तमान (गुहा) गुहायाम् (वन्वन्तः) विभजन्तः (उपरान्) मेघान् (अभि) (स्युः) भवेयुः (सुवीरासः) सुशोभमानैर्वीरैर्युक्ताः (अभिमातिसाहः) येऽभिमातिन् शत्रून् सहन्ते (स्मत्) एव (सूरिभ्यः) विद्वद्भ्यः (गृणते) स्तुवन्ति (तत्) (वयः) कामम् (धाः) दधाति ॥९॥

भावार्थभाषाः - अत्रोपमालङ्कारः। हे मनुष्या यथाऽऽप्तेभ्यो विद्वद्भ्यो विद्याशिक्षे गृहीत्वा आनन्दिता विजयमाना वीरपुरुषाढ्याः प्रशंसनीया जना जायन्ते तथाऽग्निविद्यया युक्ताः पुरुषा अन्धकारं सूर्यइव दुःखं विनाशयन्ति ॥९॥ । अत्राग्निविद्वद्गुणवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिरस्तीति वेद्यम् ॥ इति द्वितीयमण्डले चतुर्थं सूक्तं पञ्चविंशो वर्गश्च समाप्तः ॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. हे माणसांनो! जसे आप्त विद्वानांकडून विद्या व शिक्षण ग्रहण करून आनंदी, विजयी वीर पुरुष प्रशंसनीय बनतात व जसा सूर्य अंधकार नष्ट करतो तसे अग्निविद्येने युक्त पुरुष दुःखाचा नाश करतात. ॥ ९ ॥