०४०

• देवता - दधिक्राः
• ऋषिः - वामदेवो गौतमः
• छन्दः - त्रिष्टुप्

दधिक्रा᳓व्ण इ᳓द् उ नु᳓ चर्किराम
वि᳓श्वा इ᳓न् मा᳓म् उष᳓सः सूदयन्तु
अपा᳓म् अग्ने᳓र् उष᳓सः सू᳓रियस्य
बृ᳓हस्प᳓तेर् आङ्गिरस᳓स्य जिष्णोः᳓

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
carkirāma ← √kr̥̄- 2 (root)
{number:PL, person:1, mood:SBJV, tense:PRS, voice:ACT}

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

ít ← ít (invariable)

nú ← nú (invariable)

u ← u (invariable)

ít ← ít (invariable)

mā́m ← ahám (pronoun)
{case:ACC, gender:M, number:SG}

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

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

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

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

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

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

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

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

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

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

द॒धि॒ऽक्राव्णः॑ । इत् । ऊं॒ इति॑ । नु । च॒र्कि॒रा॒म॒ । विश्वा॑ । इत् । माम् । उ॒षसः॑ । सू॒द॒य॒न्तु॒ ।
अ॒पाम् । अ॒ग्नेः । उ॒षसः॑ । सूर्य॑स्य । बृह॒स्पतेः॑ । आ॒ङ्गि॒र॒सस्य॑ । जि॒ष्णोः ॥

• dadhikrāvṇa ← dadhikrāvṇaḥ ← dadhikrāvan
• [noun], genitive, singular, masculine
• “Dadhikrā.”

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

• u
• [adverb]
• “ukāra; besides; now; indeed; u.”

• nu
• [adverb]
• “now; already.”

• carkirāma ← carkar ← √kṛ
• [verb], plural, Present conjunctive (subjunctive)
• “praise; commemorate.”

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

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

• mām ← mad
• [noun], accusative, singular
• “I; mine.”

• uṣasaḥ ← uṣas
• [noun], nominative, plural, feminine
• “Ushas; dawn; uṣas [word]; morning.”

• sūdayantu ← sūday ← √sūd
• [verb], plural, Present imperative
• “kill; promote.”

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

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

• uṣasaḥ ← uṣas
• [noun], genitive, singular, feminine
• “Ushas; dawn; uṣas [word]; morning.”

• sūryasya ← sūrya
• [noun], genitive, singular, masculine
• “sun; Surya; sūrya [word]; right nostril; twelve; Calotropis gigantea Beng.; sūryakānta; sunlight; best.”

• bṛhaspater ← bṛhaspateḥ ← bṛhaspati
• [noun], genitive, singular, masculine
• “Brihaspati; Jupiter; Bṛhaspati.”

• āṅgirasasya ← āṅgirasa
• [noun], genitive, singular, masculine
• “Aṅgiras; Brihaspati; Bṛhaspati; Jupiter.”

• jiṣṇoḥ ← jiṣṇu
• [noun], genitive, singular, masculine
• “victorious.”

दधिक्राव्ण इदु एतन्नामकस्य देवस्यैव स्तुतिं नु क्षिप्रं चर्किराम भृशं करवाम । मां विश्वा इत् उषसः सर्वा अपि ताः सूदयन्तु कर्मसु प्रेरयन्तु । अपाम् अग्नेः उषसः सूर्यस्य बृहस्पतेः आङ्गिरसस्य जिष्णोः एतेषां देवतानामहं स्तुतिं करवाणीति शेषः । तासामपि निपातभाक्त्वात् स्तुतिरविरुद्धा ॥

English translation:

“May we repeatedly recite (the praise) of Dadhikrāvaṇ; may all rising dawns excite me (to the adoration) of the waters, of Agni, of Uṣas, of Sūrya, of Bṛhaspati, and of Jiṣṇu, the son of Aṅgiras.”

Just to Dadhikrāvan will we now pay tribute—let all the Dawns
sweeten me—
and to the Waters, Agni, Dawn, and the Sun, also to Br̥haspati Āṅgirasa, the victorious.

As noted in the published introduction, vs. 1 stands apart from the rest of this hymn and is a simple variant on 39.1: our pāda a telescopes 39.1ab; our b corresponds to 39.1c; and cd are an afterthought list in the genitive, attached loosely to the first pāda.

LET us recite the praise of Dadhikravan: may all the Mornings move me to exertion;
Praise of the Lord of Waters, Dawn, and Agni, Brhaspati Son of Angiras, and Surya.

An den Dadhikravan wollen wir jetzt gedenken - alle Usa´s sollen mich zum Meister machen - an die Gewässer, an Agni, Usas, Surya, an Brihaspati, den siegesgewohnten Angirasen.

Den Dadhikravan wollen wir nun preisen, mir mögen helfen alle Morgenröthen, der Agni, Wasser, Sonne, Morgenröthe, Brihaspati, Angirasa besiegt hat.

Дадхикравана мы будем восхвалять сейчас –
Пусть подготовят меня (к этому) все утренние зори -
Воды, Агни, Ушас, Сурью,
Брихаспати, победоносного Ангираса.

• दधिक्रावा
• वामदेवो गौतमः
• निचृत्त्रिष्टुप्
• धैवतः

अब पाँच ऋचावाले चालीसवें सूक्त का आरम्भ है, उसके प्रथम मन्त्र में राजा और प्रजा के कृत्य को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जैसे (विश्वाः) सम्पूर्ण (उषसः) प्रातर्वेला (दधिक्राव्णः) वायु आदि के कारण को चलानेवाले की अवस्था को और (माम्) मुझको (सूदयन्तु) वर्षावें बढ़ावें (इत्, उ) वैसे ही हम लोग सम्पूर्ण प्रजाओं को (चर्किराम) कार्य्यसंलग्न करावें और जैसे सम्पूर्ण (उषसः) प्रातःकाल (अपाम्) जलों (अग्नेः) बिजुली (सूर्य्यस्य) सूर्य्य (बृहस्पतेः) बड़ों के पालन करनेवाले (आङ्गिरसस्य) प्राणों में उत्पन्न (जिष्णोः) और जयशील राजा के दोषों को प्रकट करें वैसे (इत्) ही हम लोग सब प्रजाओं को उत्तम कर्म्मों में (नु) शीघ्र संलग्न करावें ॥१॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है। हे राजन् वा राजपुरुषो ! आप लोग जैसे प्रातर्वेला सब को चैतन्य करती है, वैसे न्याय से सम्पूर्ण प्रजाओं को चैतन्य करो और जैसे प्रातःकाल का निमित्त सूर्य्य और सूर्य्य का निमित्त बिजुली, बिजुली का निमित्त वायु, वायु का कारण प्रकृति और प्रकृति का अधिष्ठाता परमेश्वर है, वैसे ही प्रजापालननिमित्त भृत्य, भृत्यनिमित्त अध्यक्ष, अध्यक्षों का निमित्त प्रधान और प्रधान का निमित्त राजा होवे ॥१॥

अन्वय: हे मनुष्या ! यथा विश्वा उषसो दधिक्राव्ण आयुर्मा च सूदयन्तु तथेदु वयं सर्वाः प्रजाश्चर्किराम यथा विश्वा उषसोऽपामग्ने सूर्य्यस्य बृहस्पतेराङ्गिरसस्य जिष्णोर्जयशीलस्य राज्ञो दोषान् सूदयन्तु तथेदेव वयं सर्वाः प्रजाः सत्कर्मसु नु चर्किराम ॥१॥

अथ राजप्रजाकृत्यमाह ॥

पदार्थान्वयभाषाः - (दधिक्राव्णः) वाय्वादिकारणं क्रामयितुः (इत्) (उ) (नु) (चर्किराम) भृशं विक्षिपेम (विश्वाः) अखिलाः (इत्) (माम्) (उषसः) प्रभातवेलाः (सूदयन्तु) वर्षयन्तु वर्धयन्तु (अपाम्) जलानाम् (अग्नेः) विद्युतः (उषसः) (सूर्य्यस्य) सवितुः (बृहस्पतेः) बृहतां पालकस्य (आङ्गिरसस्य) अङ्गिरस्सु प्राणेषु भवस्य (जिष्णोः) जयशीलस्य ॥१॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। हे राजन् राजपुरुषा वा ! यूयं यथा प्रातर्वेला सर्वान् चेतयति तथा न्यायेनाखिलाः प्रजाश्चेतयत यथोषसो निमित्तं सूर्यः सूर्य्यस्य निमित्तं विद्युद्विद्युतो निमित्तं वायुर्वायोः कारणं प्रकृतिः प्रकृतेरधिष्ठाता परमेश्वरोऽस्ति तथैव प्रजापालननिमित्तं भृत्या भृत्यनिमित्तमध्यक्षा अध्यक्षनिमित्तं प्रधानः प्रधाननिमित्तं राजा भवेत् ॥१॥

या सूक्तात राजा व प्रजा यांच्या कृत्याचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची मागील सूक्ताच्या अर्थाबरोबर संगती जाणावी.

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. हे राजा व राजपुरुषांनो ! जशी सकाळची वेळ सर्वांना चैतन्ययुक्त करते तसे तुम्ही संपूर्ण प्रजेला न्यायाने चैतन्ययुक्त करा व जसे प्रातःकाळचे निमित्त सूर्य व सूर्याचे निमित्त विद्युत, विद्युतचे निमित्त वायू, वायूचे कारण प्रकृती व प्रकृतीचा अधिष्ठाता परमेश्वर आहे. तसे प्रजापालनानिमित्त सेवक, सेवकाचे निमित्त अध्यक्ष, अध्यक्षांचे निमित्त प्रधान व प्रधानाचे निमित्त राजा असावा. ॥ १ ॥

• देवता - दधिक्राः
• ऋषिः - वामदेवो गौतमः
• छन्दः - जगती

स᳓त्वा भरिषो᳓ गविषो᳓ दुवन्यस᳓च्
छ्रवस्या᳓द् इष᳓ उष᳓सस् तुरण्यस᳓त्
सत्यो᳓ द्रवो᳓ · द्रवरः᳓ पतंगरो᳓
दधिक्रा᳓वा इ᳓षम् ऊ᳓र्जं सु᳓वर् जनत्

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

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

uṣásaḥ ← uṣás- (nominal stem)
{case:GEN, gender:F, number:SG}

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

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

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

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

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

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

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

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

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

सत्वा॑ । भ॒रि॒षः । गो॒ऽइ॒षः । दु॒व॒न्य॒ऽसत् । श्र॒व॒स्यात् । इ॒षः । उ॒षसः॑ । तु॒र॒ण्य॒ऽसत् ।
स॒त्यः । द्र॒वः । द्र॒व॒रः । प॒त॒ङ्ग॒रः । द॒धि॒ऽक्रावा॑ । इष॑म् । ऊर्ज॑म् । स्वः॑ । ज॒न॒त् ॥

• satvā ← satvan
• [noun], nominative, singular, masculine
• “warrior.”

• bhariṣo ← bhariṣaḥ ← bhariṣa
• [noun], nominative, singular, masculine
• “plundering.”

• gaviṣo ← gaviṣaḥ ← gaviṣa
• [noun], nominative, singular, masculine

• duvanyasacchravasyād ← duvanyasad
• [noun], nominative, singular, masculine

• duvanyasacchravasyād ← śravasyāt ← śravasy
• [verb], singular, Present conjunctive (subjunctive)

• iṣa ← iṣaḥ ← iṣ
• [noun], accusative, plural, feminine
• “refreshment; enjoyment; stores.”

• uṣasas ← uṣasaḥ ← uṣas
• [noun], genitive, singular, feminine
• “Ushas; dawn; uṣas [word]; morning.”

• turaṇyasat ← turaṇyasad
• [noun], nominative, singular, masculine

• satyo ← satyaḥ ← satya
• [noun], nominative, singular, masculine
• “true; real; real; faithful; good.”

• dravo ← dravaḥ ← drava
• [noun], nominative, singular, masculine
• “liquid; drenched; flowing.”

• dravaraḥ ← dravara
• [noun], nominative, singular, masculine
• “fast.”

• pataṅgaro ← pataṅgaraḥ ← pataṃgara
• [noun], nominative, singular, masculine

• dadhikrāveṣam ← dadhikrāvā ← dadhikrāvan
• [noun], nominative, singular, masculine
• “Dadhikrā.”

• dadhikrāveṣam ← iṣam ← iṣ
• [noun], accusative, singular, feminine
• “refreshment; enjoyment; stores.”

• ūrjaṃ ← ūrjam ← ūrj
• [noun], accusative, singular, feminine
• “strength; refreshment; vigor; food; strengthening.”

• svar
• [adverb]
• “sun; sky; sunlight.”

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

सत्वा गन्ता भरिषः भरणकुशलः गविषः गवां प्रेरकः एष्टा वा दुवन्यसत् । दुवः परिचरणमिच्छन्तो दुवन्याः । तेषु सीदतीति दुवन्यसत् । इषः इष्यमाणायाः उषसः संबन्धिनि काले इत्यर्थः । यद्वा । इषः एष्टा एषणीयो वा । श्रवस्यात् श्रवस्येत् अन्नमिच्छेत् । किंच तुरण्यसत्’। त्वरया सीदतीति तुरण्यसत्’ । सत्यः सत्सु तायमानः द्रवः गन्ता द्रवरः प्रकृष्टवेगवान् पतङ्गरः । पतनेनोत्प्लवनेन पतनं पतङ्गः । तद्वान् पतङ्गरः । उक्तलक्षणः दधिक्रावा देवः इषम् अन्नम् ऊर्जं बलं स्वः स्वर्गं च जनत् जनयेत् उत्पादयेत् ॥

English translation:

“May Dadhikrāvaṇ, the active, the cherisher, the giver of cattle, who abides with the devout, the swift-going, be willing to accept (the sacrificial) food at the time of the desirable dawn; may he who is true, moving, rapid, and leaping like a grasshopper, produce (for us) food, strength and heaven.”

A consummate warrior seeking plunder, seeking cattle, he will seek fame in a rush to the distance, in a headlong rush to the refreshments of Dawn.
The real thing—running, running faster, flying—Dadhikrāvan gives birth to refreshment, nourishment, and the sun.

Note pāda-initial sátvā (a) and satyó (c).

The first hapax we encounter is an easy one to account for (almost as though the poet was breaking us in slowly): bhariṣá- ‘seeking plunder’ is modeled on immed.

flg. gaviṣá-; so Oldenberg, flg. AiG II.1.65. I think that iṣáḥ in the next pāda is also felt as part of this series, although it has a different grammatical analysis and function.

The very puzzling rhyming pāda-final duvanyasát (a) and turaṇyasát (b), also both hapaxes, have to be considered together, and the latter needs first to be put in context with likewise pāda-final turaṇyatáḥ (gen. sg. part., 3a) and turaṇyati (3rd sg.

pres., 4a), both of which also have Dadhikrā as subject. Clearly the poet wanted to position this signature word (see also 38.7c and comm. thereon) in the same place in all 3 pādas, but since our verse is couched in the nom. sg., the grammatical form of the part. would be turaṇyán, which would not fit (and a finite form would be out of place, since the pāda already has a finite verb). He needs another syllable – a point also made by Scarlatta (565). How exactly does he get it? Unfortunately I don’t have an altogether satisfactory answer, but I am tolerably certain that the standard answer given – that this is a root-noun cmpd with final member from √sad – is dead wrong.

It is true that vs. 5 has an impressive array of -sád- compounds, but their first members are actual places, and, in the phrases in which they’re embedded, sitting makes sense (e.g., 5b “a Hotar sitting at the vedi”). (For the function of these cmpds in the hymn, see comm. ad vs. 5.) Here the horse is on a dizzying breakneck run – “sitting” in or among anything is exactly opposite to the spirit of the vs., no matter how attenuated “sit” might have become in the cmpd. And the supposed first member, turaṇya-, is simply not a place to sit. So the various tr. offered – Grassmann ‘in Raschheit wohnend’, Geldner ‘der unter den Spitzenführern sitzt’, Renou ‘qui siège parmi ceux qui foncent-en-avant’, Scarlatta ‘unter die Vordringenden, Eifrigen, Eilenden setzend’, Witzel Gotō ‘der unter den Durchsetzenden Sitzende’ – despite the worthiness of their attempts, simply sound silly and significantly slow the onrush of this wonderful verbal picture.

My own suggestion begins with the class of -asāná- participles or pseudo-participles like sahasāná- (on which see comm. ad IV.3.6). I suggest that our poet was familiar with such forms (of which there are quite a few in IV; cf. nearby mandasānā́ḥ IV.34.10, IV.35.6, etc.) and that he created an active participle on the model of these apparent middles: mandāná- : mandasāná- :: turaṇyánt- à *turaṇyasánt-. Note that the accent matches that of the -asāná- forms; note also that act. turaṇyasát fits a Triṣṭubh cadence, while a med. *turaṇyasāná- would not. (The mandasāná- forms just cited are pāda-final in Jagatī.) Why -sát? I would argue that it is the neuter in adverbial usage; an original nom. sg. masc. in -sán may have been readjusted to match the -sád- cmpds in vs. 5, but I am certain its origin was verbal.

Now what about duvanyasát? First, it is clear that the -anyasát part is completely dependent on turaṇyasát. As we just saw, the latter belongs to a tight-knit turaṇyá- set, but there is no *duvanyá-. The form is almost universally taken as a - sád- cmpd. based on dúvas- ‘friendship’, similar to the denon. duvasyáti ‘offers friendship, gives friendly reception to’. Scarlatta (566) explicitly presents it as a crossing of duvasyá- with turaṇyá-, “was bei der Experimentierfreude des Dichters von 4.40 akzeptable scheint.” The whole cmpd is then rendered ‘der unter den Bevorzugten … sitzt’ (Geldner), ‘qui siège parmi les privilégiés’ (Renou), ‘unter die, denen Ehrung zuteil wird, setzend’(?) (Scarlatta), ‘unter den Huldigenden Sitzende’ (Witzel Gotō). Such an interpr.

requires pushing the semantics of dúvas- and its relatives rather further than seems reasonable, while a more lit. ‘sitting among friends/those who offer friendship’ would be a somewhat comical description of a racehorse. Further it suffers from the “sit” problem identified also for turaṇyasát: the horse is galloping at top speed, not sitting in the bleachers with the grandees. I therefore reject the connection with dúvas- and take my cue from Grassmann’s (ignored) interpr, ‘in der Ferne weilend’, ‘dessen Wesen es ist, in die Ferne zu dringen’ – in other words to associate the first member with dūrá- ‘far’, with a thematized zero-grade duv-a- beside pre-consonantal dū-rá- (and pre-vocalic full-grades dávīyas-, daviṣṭha). A similar derivation must account for duvasanā́saḥ ‘going the distance’, vel sim. (e.g., Renou ‘fonçant-au-loin, Witzel Gotō ‘sich … entfernend’), in IV.6.10 (note, also in Maṇḍala IV), whose connection with dūrá-, etc., is generally agreed upon, though its morphology is unclear and also owes something to nearby forms. See comm. ad loc. It should be noted that Renou in EVP 13 (1964) in his comm. to IV.6.10 suggests that our duvanyasát contains the ‘far’ word: ‘qui demeure loin (en arrière)’ and is oppositional to turaṇyasát ‘qui (va) rapidement (en avant)’, but in EVP 15 (1966), which contains his tr. and comm. to IV.40, he has substituted the tr. given above. Pāda c produces a new set of problems, though happily much less intractable than those just discussed. Though dravá- is found only here in the RV (but common later), its derivation and meaning are straightforward. The next word, dravará-, is a hapax, but transparently generated to the preceding dravá-. It may simply have the suffix -ara- (so AiG II.2.215) like semantically similar patará- ‘flying’ (RV 3x), but I wonder, given the missing syllable in this pāda, described by Holland & van Nooten Rig Veda edition as “a rest at the 5th place” (that is, directly before dravará-), whether dravará- is meant to remind us of an allegro form of a compative in -tara-, slurred in rapid speech (though the accent would be wrong). Finally, another hapax, pataṃgará-, owes its -rá- to preceding dravará-, added to the well-established stem pataṃgá- (the aforementioned patará- may also have played a part).

Brave, seeking war and booty, dwelling with the good and with the swift, may he hasten the food of Dawn.
May he the true, the fleet, the lover of the course, the bird-like Dadhikravan, bring food, strength, and light.

Ein Krieger, der Beute macht, auf Rinder auszieht, der unter den Bevorzugten, der unter den Spitzenführern sitzt, möge er die Genüsse der Usas als Ruhmespreis erstreben. Als der wahre Renner, Läufer und Flieger möge Dadhikravan Speisegenuß und Stärkung und das Sonnenlicht schaffen.

Der tapfre, der nach Beut’ und Rindern weithin dringt, nach Morgentränken voll Begierde eilend strebt, Der wahre Läufer, vorwärtsschiessend vogelgleich, Dadhikra zeug uns Speise, Trank und Himmelsglanz.

Воин, жаждущий добычи жаждущий коров, находящийся среди знатных людей,
Да получит он как почетный дар жертвенную усладу утренней зари, (этот конь,) находящийся среди рвущихся вперед!
Истинный бегун, бегущий быстро, подобный птице,
Пусть породит Дадхикраван жертвенную усладу, питательную силу, солнце!

• दधिक्रावा
• वामदेवो गौतमः
• त्रिष्टुप्
• धैवतः

फिर उसी विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जो (सत्वा) प्राप्त करनेवाला (भरिषः) धारण और पोषण में चतुर (गविषः) गौओं की और (दुवन्यसत्) सेवा की इच्छा करता हुआ तथा (इषः) इच्छाओं और (उषसः) प्रातःकालों को (तुरण्यसत्) अपनी शीघ्रता को चाहता हुआ (श्रवस्यात्) अपने श्रवण की इच्छा करे तथा जो (सत्यः) श्रेष्ठों में श्रेष्ठ (द्रवः) स्नेही (द्रवरः) द्रव में रमने वा द्रव अर्थात् गीले पदार्थों को देने और (पतङ्गरः) अग्नि में रमने वा अग्नि को देनेवाला (दधिक्रावा) धारण करने योग्य वाहन पर जाता (इषम्) अन्न (ऊर्जम्) पराक्रम और (स्वः) सुख को (जनत्) उत्पन्न करे, वही राजा आप लोगों को सत्कार करने योग्य है ॥२॥

भावार्थभाषाः - प्रजाजनों के साथ जो राजा सत्यवादी, जितेन्द्रिय, सब के सुख की इच्छा करता हुआ, न्यायकारी पिता के सदृश वर्ताव करे, वही प्रजाओं का पालन कर सकता है ॥२॥

अन्वय: हे मनुष्या ! यः सत्वा भरिषो गविषो दुवन्यसदिष उषसस्तुरण्यसच्छ्रवस्याद्यः सत्यो द्रवो द्रवरः पतङ्गरो दधिक्रावेषमूर्जं स्वश्च जनत् स एव राजा युष्माभिः सत्कर्त्तव्योऽस्ति ॥२॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (सत्वा) प्रापकः (भरिषः) धारणपोषणचतुरः (गविषः) गा इच्छन् (दुवन्यसत्) परिचरणमिच्छन् (श्रवस्यात्) आत्मनः श्रवणमिच्छेत् (इषः) इच्छाः (उषसः) प्रभातान् (तुरण्यसत्) आत्मनस्तुरणं त्वरणमिच्छन् (सत्यः) सत्सु साधुः (द्रवः) स्निग्धः (द्रवरः) यो द्रवे रमते द्रवान् ददाति वा (पतङ्गरः) यः पतङ्गेऽग्नौ रमते पतङ्गं ददाति वा (दधिक्रावा) धर्त्तव्ययानक्रमिता (इषम्) अन्नम् (ऊर्जम्) पराक्रमम् (स्वः) सुखम् (जनत्) जनयेत् ॥२॥

भावार्थभाषाः - प्रजाजनैर्यो राजा सत्यवादी जितेन्द्रियः सर्वेषां सुखमिच्छुर्न्यायकारी पितृवद्वर्त्तेत स एव प्रजाः पालयितुं शक्नोति ॥२॥

भावार्थभाषाः - जो राजा प्रजेशी सत्यवादी, जितेन्द्रिय, सर्वांच्या सुखाची इच्छा करणाऱ्या न्यायकारी पित्याप्रमाणे वर्तन करतो तोच प्रजेचे पालन करू शकतो. ॥ २ ॥

• देवता - दधिक्राः
• ऋषिः - वामदेवो गौतमः
• छन्दः - जगती

उत᳓ स्म अस्य द्र᳓वतस् तुरण्यतः᳓
पर्णं᳓ न᳓ वे᳓र् अ᳓नु वाति प्रगर्धि᳓नः
श्येन᳓स्येव ध्र᳓जतो अङ्कस᳓म् प᳓रि
दधिक्रा᳓व्णः सह᳓ ऊर्जा᳓ त᳓रित्रतः

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

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

sma ← sma (invariable)

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

utá ← utá (invariable)

ánu ← ánu (invariable)

ná ← ná (invariable)

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

pragardhínaḥ ← pragardhín- (nominal stem)
{case:GEN, number:SG}

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

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

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

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

iva ← iva (invariable)

pári ← pári (invariable)

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

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

sahá ← sahá (invariable)

táritrataḥ ← √tr̥̄- 1 (root)
{case:GEN, gender:M, number:SG, tense:PRS, voice:ACT}

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

उ॒त । स्म॒ । अ॒स्य॒ । द्रव॑तः । तु॒र॒ण्य॒तः । प॒र्णम् । न । वेः । अनु॑ । वा॒ति॒ । प्र॒ऽग॒र्धिनः॑ ।
श्ये॒नस्य॑ऽइव । ध्रज॑तः । अ॒ङ्क॒सम् । परि॑ । द॒धि॒ऽक्राव्णः॑ । स॒ह । ऊ॒र्जा । तरि॑त्रतः ॥

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

• smāsya ← sma
• [adverb]

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

• dravatas ← dravataḥ ← dru
• [verb noun], genitive, singular
• “liquefy; melt; melt; flee; run; run; vanish; run; rush; dissolve; dissolve.”

• turaṇyataḥ ← turaṇy
• [verb noun], genitive, singular
• “rush.”

• parṇaṃ ← parṇam ← parṇa
• [noun], accusative, singular, neuter
• “leaf; feather; parṇa [word]; leaf; wing.”

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

• ver ← veḥ ← vi
• [noun], genitive, singular, masculine
• “vi; bird; vi.”

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

• vāti ← vā
• [verb], singular, Present indikative
• “blow; blow; emit.”

• pragardhinaḥ ← pragardhin
• [noun], genitive, singular, masculine

• śyenasyeva ← śyenasya ← śyena
• [noun], genitive, singular, masculine
• “hawk; bird of prey; falcon; Śyena; eagle; śyena [word]; Śyena.”

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

• dhrajato ← dhrajataḥ ← dhraj
• [verb noun], genitive, singular
• “rush.”

• aṅkasam ← aṅkasa
• [noun], accusative, singular, masculine

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

• dadhikrāvṇaḥ ← dadhikrāvan
• [noun], genitive, singular, masculine
• “Dadhikrā.”

• sahorjā ← saha
• [adverb]
• “together; together; with; jointly; together; saha [word]; along.”

• sahorjā ← ūrjā ← ūrj
• [noun], instrumental, singular, feminine
• “strength; refreshment; vigor; food; strengthening.”

• taritrataḥ ← tartar ← √tṛ
• [verb noun], genitive, singular

उत स्म अपि च खलु द्रवतः गच्छतः तुरण्यतः त्वरमाणस्य प्रगर्धिनः प्रकर्षेणाभिकाङ्क्षतः अस्य दधिक्राव्णः देवस्य गतिं वेः गन्तुः पक्षिणःपर्णं न गमनं पत्रं वा अनुसृत्य यथा वान्त्यन्ये पक्षिणस्तद्वत् अनु वाति सर्वो वेगवान् जनः । सर्वेषामपि शीघ्रगामीत्यर्थः । किंच ध्रजतः गच्छतः तरित्रतः तारयतोऽन्यान् ॥ अन्तर्भावितण्यर्थोऽयम् ॥ श्येनस्येव अङ्कसं पादाधारम् उरःप्रदेशं वा परि परितः ऊर्जा बलेन निमित्तेनान्नार्थं वा सह एकीभूय । संघेन गच्छन्तीति शेषः ॥

15उत स्मेत्यादि ॥ स्मेति पादपूरणे । अपि चास्य द्रवतः गच्छतः तुरण्यतः त्वरमाणस्य । ‘शतुरनुमः’ इति षष्ठ्या उदात्तत्वम् ।
अस्येत्य् अन्वादेशानुदात्तत्वम् ।
प्रगर्धिनः गन्तव्याक्रमणाभिकाङ्क्षिणः अस्याश्वस्य +अङ्कसं देहासक्तं चामरादिकं वस्त्रादिकं चास्य लक्षणभूतं तत्सर्वं परितः सर्वस्मिन्न् अपि देहे विद्यमानं अनुवाति गच्छति ।
अङ्कतेर् औणादिकोसिच्प्रत्ययः ।

कस्येव किमिव चेत्यत्राह -
श्येनस्येव वेः पक्षिणः ध्राजतो गच्छतः । ध्रज गतौ । पर्णं न पत्रमिव पत्रार्थं प्रगर्धिनः आमिषार्थिनः । अनेकेवशब्दाद्वाक्यार्थोपमा भवतीति द्वयोर् उपमार्थीययोर् उपादानम् । अश्वो विश्ष्यते - दधिक्राव्णः व्याख्यातः । ऊर्जा बलेन सह तरित्रतः भृशं तरतः । यद्वा - ऊर्जा अन्नेन आमिषादिना सह तरतः श्येनस्येव । वेगवत्त्वातिशय-प्रदर्शनार्थं चेदम् । तरतेर् यङ्लुगन्तस्य तत्रैव निपात्यते, ‘शतुरनुमः’ इत्येतद्बाधित्वा परत्वात् ‘अभ्यस्तानामादिः’ इत्याद्युदात्तत्वं भवति । ‘सावेकाचः’ इत्यूर्जस्तृतीयाया उदात्तत्वम् ॥

English translation:

“And after him who is quick-going, hastening, eager (to arrive at his goald, men) follow (as other birds pursue) the flight of a swift (bird) striving together to keep up by the side of Dadhikrāvan. the transporter (of others) as swift as a hawk.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Yajus. 9.15; after him who is: asya dravatas turaṇyataḥ parṇam nādādhāram uraḥ pradeśam vā of Dadhikrāvaṇ, together with strenght, or for the sake of strength together, enabling to cross; aṅkasam pari = a horse’s trappings, the cloth, tail, vastracamarādikam, over all his body, which fly open as the horse gallops, like the wings of a bird, the horse has the speed of a hawk

And (the wind) fans up his “feathers” [=mane], like the feathers of a bird in greedy pursuit, while he runs and rushes headlong,
while he swoops like a falcon around the curving (racecourse), while he keeps advancing with his vigor—Dadhikrāvan.

The imagery of this vs. picks up the ‘flying’ (pataṃgaráḥ) of 2c.

In pāda a drávataḥ both looks back to dravó dravaráḥ in 2c (all derived from the same root and with dravaráḥ metrically identical to and in the same metrical position as drávataḥ) and forward to dhrájataḥ in 3c (same metrical shape and position, rhyming forms).

Most tr. give ánu vāti additive semantics, ‘blows after, blows following’, but elsewhere this lexeme means ‘fan (flames)’ (I.148.4, IV.7.10, VII.3.2, X.142.4). Here I think it’s used figuratively, of the wind ruffling up mane/feathers. The standard tr.

(including mine) supply ‘wind’ as the subj.

As both Geldner and Oldenberg point out, the parṇám ‘wing, feather(s)’ in the simile lacks an overt correspondent in the frame, where we’d expect a body part of the horse. Oldenberg suggests quick feet or (from Ludwig) the mane. I assume the latter, and in fact I think that parṇám can be read with both simile and frame. In the simile parṇám is used as a collective for the bird’s feathers, in the frame metaphorically for a horse’s mane. (A Google search of “feathery mane” produces respectable results, including a snatch of John Keats, “the eagle’s feathery mane” [“Hymn to Apollo”], which shows the metaphor going the opposite direction.) pragardhín- ‘greedy’ is appropriate for both the bird and Dadhikrā, as Geldner also points out: cf. IV.38.3 paḍbhír gṛ́dhyantam.

I follow Schaeffer (Intens. 131) in taking aṅkasám as referring to the curving racetrack rather than, with some, as a curvy part of a horse. Since áṅkāṃsi in the next vs. clearly refers to the racetrack, it’s unlikely that a related word would have an entirely different referent in such close proximity.

His pinion, rapid runner, fans him m his way, as of a bird that hastens onward to its aim,
And, as it were a falcon’s gliding through the air, strikes Dadhikravan’s side as he speeds on with might.

After him as he hasteneth in triumphant speed
Bloweth the wind as after the wing of the bird,
Of the impetuous eagle, (after him) Dadhikravan,
As in his might he crosseth the winding ways.

Und hinter ihm, dem Laufenden, Vorauseilenden weht der Wind hinterdrein wie hinter dem Flügel eines beutegierigen Vogels, wenn Dadhikravan wie ein Adler sausend mit seiner Kraft den Rank abgewinnt.

Und dieses schnellen Läufers Fittich fliegt dahin, wie eines Vogels, der begehrlich vorwärts eilt, Des Adlers, der im Bogen um den Himmel fliegt, des Dadhikra, der kräftig durch die Lüfte dringt.

И еще: вслед за ним, бегущим, рвущимся вперед,
Веет (ветер), как за крылом птицы, жадно бросающейся вперед,
Когда Дадхикраван, мчась, словно сокол,
Благодаря (своей) силе превосходит кривую (противника).

• दधिक्रावा
• वामदेवो गौतमः
• स्वराट्त्रिष्टुप्
• धैवतः

फिर उसी विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - जो जन (अङ्कसम्) लक्षण का (ध्रजतः) वेग से जाते हुए (प्रगर्धिनः) अत्यन्त लोभी (श्येनस्येव) वाज पक्षी के सदृश (ऊर्जा) पराक्रम से (तरित्रतः) मार्ग के पार उतारने और (दधिक्राव्णः) धारण करनेवाले की धारणा करनेवाले वायु (अस्य, उत) और इस (द्रवतः) दौड़ते तथा (तुरण्यतः) शीघ्र चलते हुए की (पर्णम्) प्रजापालना के (न) सदृश और (वेः) पक्षी के सदृश राजा की प्रजापालना के (स्म) ही (परि) सब प्रकार (अनु, वाति) पीछे चलता है उसके (सह) साथ मन्त्री जन सम्मति करें ॥३॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । हे मनुष्यो ! जिस राजा की वाज पक्षिणी के सदृश सेना पराक्रमवाली है, वह उसके द्वारा प्रजा का पालन करके डाकू चोरों का निवारण करे ॥३॥

अन्वय: यो जनोऽङ्कसं ध्रजतः प्रगर्धिनः श्येनस्येवोर्जा तरित्रतो दधिक्राव्णोऽस्योत द्रवतस्तुरण्यतः पर्णं न वेर्न राज्ञः पर्णं स्म पर्य्यनुवाति तेन सह सर्वेऽमात्या मन्त्रयन्तु ॥३॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (उत) अपि (स्म) एव (अस्य) (द्रवतः) धावतः (तुरण्यतः) सद्यो गच्छतः (पर्णम्) प्रजापालनम् (न) इव (वेः) पक्षिणः (अनु) (वाति) अनुगच्छति (प्रगर्धिनः) प्रलुब्धस्य (श्येनस्येव) (ध्रजतः) वेगेन धावतः (अङ्कसम्) लक्षणम् (परि) सर्वतः (दधिक्राव्णः) धर्त्तृधरस्य वायोः (सह) (ऊर्जा) पराक्रमेण (तरित्रतः) अध्वनस्तरिता ॥३॥

भावार्थभाषाः - अत्रोपमालङ्कारः । हे मनुष्या ! यस्य राज्ञः श्येनेव सेना पराक्रमिणी वर्त्तते स तया प्रजापालनं कृत्वा दस्यून्निवारयेत् ॥३॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. हे माणसांनो ! ज्या राजाची सेना श्येन पक्षिणीप्रमाणे पराक्रमी असते त्याने त्याद्वारे प्रजेचे पालन करून दुष्ट चोरांचे निवारण करावे. ॥ ३ ॥

• देवता - दधिक्राः
• ऋषिः - वामदेवो गौतमः
• छन्दः - जगती

उत᳓ स्य᳓ वाजी᳓ क्षिपणिं᳓ तुरण्यति
ग्रीवा᳓याम् बद्धो᳓ अपिकक्ष᳓ आस᳓नि
क्र᳓तुं दधिक्रा᳓ अ᳓नु संत᳓वीतुवत्
पथा᳓म् अ᳓ङ्कांसि अ᳓नु आप᳓नीफणत्

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
kṣipaṇím ← kṣipaṇí- (nominal stem)
{case:ACC, gender:F, number:SG}

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

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

utá ← utá (invariable)

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

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

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

baddháḥ ← √bandh- (root)
{case:NOM, gender:M, number:SG, non-finite:PPP}

grīvā́yām ← grīvā́- (nominal stem)
{case:LOC, gender:F, number:SG}

ánu ← ánu (invariable)

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

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

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

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

ánu ← ánu (invariable)

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

pathā́m ← pánthā- ~ path- (nominal stem)
{case:GEN, gender:M, number:PL}

उ॒त । स्यः । वा॒जी । क्षि॒प॒णिम् । तु॒र॒ण्य॒ति॒ । ग्री॒वाया॑म् । ब॒द्धः । अ॒पि॒ऽक॒क्षे । आ॒सनि॑ ।
क्रतु॑म् । द॒धि॒ऽक्राः । अनु॑ । स॒म्ऽतवी॑त्वत् । प॒थाम् । अङ्कां॑सि । अनु॑ । आ॒ऽपनी॑फणत् ॥

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

• sya ← tya
• [noun], nominative, singular, masculine
• “that.”

• vājī ← vājin
• [noun], nominative, singular, masculine
• “horse; bird; seven; hero; achiever; aphrodisiac.”

• kṣipaṇiṃ ← kṣipaṇim ← kṣipaṇi
• [noun], accusative, singular, feminine

• turaṇyati ← turaṇy
• [verb], singular, Present indikative
• “rush.”

• grīvāyām ← grīvā
• [noun], locative, singular, feminine
• “neck; grīvā [word].”

• baddho ← baddhaḥ ← bandh
• [verb noun], nominative, singular
• “bandh; tie; envelop; close; dress; wrap; bind; constipate; fixate; shape; paralyze; construct; bandage; compress; beset; oblige; strap; restrain; bind; gesticulate; wear; bar; bandh; connect; stud; mix; obstruct; write; restrain; bind; persecute; enclose; ligature; fill into; fasten.”

• apikakṣa ← apikakṣe ← apikakṣa
• [noun], locative, singular, masculine
• “scapula.”

• āsani ← āsan
• [noun], locative, singular, neuter
• “mouth.”

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

• dadhikrā ← dadhikrāḥ ← dadhikrā
• [noun], nominative, singular, masculine
• “Dadhikrā.”

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

• saṃtavītvat
• [noun], nominative, singular, masculine

• pathām ← pathin
• [noun], genitive, plural, masculine
• “way; road; path [word]; journey; method.”

• aṅkāṃsy ← aṅkāṃsi ← aṅkas
• [noun], accusative, plural, neuter
• “curve.”

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

• āpanīphaṇat ← āpanīphaṇ ← √phaṇ
• [verb noun], nominative, singular

उत अपि च स्यः सः वाजी वेजनवानश्वरूपो देवः ग्रीवायां गरणसाधनायां कण्ठे बद्धः अपिकक्षे कक्षप्रदेशे आसनि आस्ये च बद्धः । बद्धपल्यङ्कस्योक्तेषु स्थानेषु पाशबन्धाः संभवन्ति । एवं बद्धः सन् क्षिपणिं क्षेपणम् अनु तुरण्यति त्वरयति गन्तुम्। किंचायं दधिक्राः देवः क्रतुं कर्म प्रज्ञां वा अनु अनुसृत्य संतवीत्वत् प्रवृद्धबलवान सन् पथां मार्गाणाम् अङ्कांसि कुटिलानि अनुसृत्य आपनीफणत् सर्वतो भृशं गच्छति ॥ फणतेर्गत्यर्थस्य यङ्लुकि इदं रूपम् ॥ अपि स वाजी वेजनवान्’ (निरु. २.२८ ) इत्यादि निरुक्तमनुसंधेयम् ॥

English translation:

“And that horse bound by his neck, his flanks, his mouth, accelerates his paces; Dadhikrā increasing in vigour after the (sacred rite), following the windings of the roads, goes still more rapidly.”

And this prizewinner, bound at neck, shoulder, and mouth, rushes headlong to the lash—
Dadhikrā, growing stronger and stronger following his will, galloping and galloping following the curves of the paths.

kṣipaṇí- is yet another hapax. The standard rendering is ‘lash’ (Geldner: Peitschenhieb, Renou: coup-de-fouet), and the published translation simply follows this. Witzel Gotō suggest rather ‘in Beschleunigung’ (acceleration). Acdg. to their n. they take it as an Inhaltsakk., flg. Gaedicke. This is possible, I suppose: ‘rushes a rush’ à ‘rushes a flinging’ (‘flinging’ à ‘acceleration’). But since the similarly formed kṣipaṇú- (IV.58.6) appears to be a physical weapon, a physical object seems likely here.

Moreover, this vs. abruptly confronts us with the harsh constraints imposed on the horse by his rider – “bound” in three places and whipped to frenzied running. The lash is an important part of this picture. Until now Dadhikrā has been presented as an untrammeled autonomous agent, but now the audience must suddenly reassess who’s the boss, as it were. For the relationship between √kṣip ‘fling, hurl’ and whips, see V.83.3 rathī́va káśayā́śvān abhikṣipán “Like a charioteer lashing out at his horses with a whip.” The two pādas of the 2nd half-vs. are nicely balanced, each ending with an intensive participle preceded by a preposition phrase headed by ánu ‘following’ (in the same metrical position). The two ánu phrases are contrastive, however: in c what is being followed is mental (krátum), in d simply the physical course (pathā́m áṅkāṃsi). Given the horse’s portrayal in the first half of the vs., we must now wonder whose krátu- Dadhikrā is following. For most of this series we would have assumed he follows his own – he’s been shown as an irresistible force of nature – but 4ab show him under human control, confined in horse tackle and whipped, so we might instead wonder if it is his rider’s krátu- that he is subject to.

Bound by the neck and by the flanks and by the mouth, the vigorous Courser lends new swiftness to his speed.
Drawing himself together, as his strength allows, Dadhikras springs along the windings of the paths.

Und der Preisrenner kommt dem Peitschenhieb zuvor, am Hals, an der Sattelstelle und am Maul gefesselt, indem Dadhikra nach Wunsch seine Kraft zusammenrafft und die Krümmungen der Wege im Sprung nimmt.

Dies schnelle Ross beschleunigt seinen raschen Lauf, am Hals gebunden, an den Schultern und am Mund; Dadhikra hüpfte, steigernd seines Wirkens Kraft ringsum der Pfade Biegungen mit raschem Sprung.

И еще: скакун Дадхикра, приносящий награды, опережает удар кнута,
Взнузданный на шее, под животом (и) на морде,
По своей воле мощно собираясь с силой,
Резво скача по извилинам дорог.

• दधिक्रावा
• वामदेवो गौतमः
• भुरिक्त्रिष्टुप्
• धैवतः

फिर उसी विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जो (वाजी) वेगयुक्त (ग्रीवायाम्) कण्ठ में (अपिकक्षे) काँख में (आसनि) मुख में (बद्धः) बँधा और (दधिक्राः) धारण करने योग्यों का धारण करनेवाला हुआ (क्षिपणिम्) शीघ्र करनेवाले को (अनु, तुरण्यति) शीघ्र चलाता है (उत) और (सन्तवीत्वत्) बहुत बलवान् होता हुआ (पथाम्) मार्गों के (अङ्कांसि) चिह्नों को (क्रतुम्) बुद्धि वा कर्म के (अनु) पीछे (आपनीफणत्) अत्यन्त प्राप्त होता है (स्यः) वह आप लोगों से कार्य्यों में नियुक्त करने योग्य है ॥४॥

भावार्थभाषाः - हे मनुष्यो ! जैसे सब प्रकार शोभित बन्धन से सन्नद्ध किया घोड़ा शीघ्र चलता है, वैसे ही अग्नि आदि से चलाये गये वाहन से शीघ्र जाओ ॥४॥

अन्वय: हे मनुष्या ! यो वाजी ग्रीवायामपिकक्ष आसनि बद्धो दधिक्राः सन् क्षिपणिमनु तुरण्यत्युत सन्तवीत्वत् सन् पथामङ्कांसि क्रतुमन्वापनीफणत् स्य युष्माभिः कार्य्येषु नियोजनीयः ॥४॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (उत) (स्यः) सः (वाजी) वेगवान् (क्षिपणिम्) शीघ्रकारिणम् (तुरण्यति) सद्यो गमयति (ग्रीवायाम्) कण्ठे (बद्धः) (अपिकक्षे) पार्श्वे (आसनि) मुखे (क्रतुम्) प्रज्ञां कर्म वा (दधिक्राः) धर्त्तव्यानां धारकः (अनु) (सन्तवीत्वत्) बहुबलः सन् (पथाम्) मार्गाणाम् (अङ्कांसि) लक्षणानि चिह्नानि (अनु) (आपनीफणत्) अत्यन्तं गच्छति ॥४॥

भावार्थभाषाः - हे मनुष्या ! यथा सर्वतोऽलङ्कृतो बन्धनेन सज्जोऽश्वः सद्यो गच्छति तथैवाग्न्यादिभिश्चालितेन यानेन सद्यो गच्छत ॥४॥

भावार्थभाषाः - हे माणसांनो! जसा सर्व प्रकारे अलंकृत केलेला व सज्ज असलेला घोडा ताबडतोब चालतो तसेच अग्नी इत्यादींनी चालणाऱ्या वाहनाने ताबडतोब जा. ॥ ४ ॥

• देवता - सूर्यः
• ऋषिः - वामदेवो गौतमः
• छन्दः - जगती

हंसः᳓ शुचिष᳓द् व᳓सुर् अन्तरिक्षस᳓द्
धो᳓ता वेदिष᳓द् अ᳓तिथिर् दुरोणस᳓त्
नृष᳓द् वरस᳓द् ऋतस᳓द् वि᳓ओमस᳓द्
अब्जा᳓ गोजा᳓ ऋतजा᳓ अद्रिजा᳓ ऋत᳓म्

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

हं॒सः । शु॒चि॒ऽसत् । वसुः॑ । अ॒न्त॒रि॒क्ष॒ऽसत् । होता॑ । वे॒दि॒ऽसत् । अति॑थिः । दु॒रो॒ण॒ऽसत् ।
नृ॒ऽसत् । व॒र॒ऽसत् । ऋ॒त॒ऽसत् । व्यो॒म॒ऽसत् । अ॒प्ऽजाः । गो॒ऽजाः । ऋ॒त॒ऽजाः । अ॒द्रि॒ऽजाः । ऋ॒तम् ॥

• haṃsaḥ ← haṃsa
• [noun], nominative, singular, masculine
• “goose; Vishnu; sun.”

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

• śuciṣad ← sad
• [noun], nominative, singular, masculine
• “seated.”

• vasur ← vasuḥ ← vasu
• [noun], nominative, singular, masculine
• “good; good; benign; vasu [word].”

• antarikṣasaddhotā ← antarikṣa
• [noun], neuter
• “sky; atmosphere; air; abhra.”

• antarikṣasaddhotā ← sad
• [noun], nominative, singular, masculine
• “seated.”

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

• vediṣad ← vedi
• [noun], feminine
• “Vedi; pedestal.”

• vediṣad ← sad
• [noun], nominative, singular, masculine
• “seated.”

• atithir ← atithiḥ ← atithi
• [noun], nominative, singular, masculine
• “guest; atithi [word]; Atithi.”

• duroṇasat ← duroṇa
• [noun], neuter
• “home; dwelling.”

• duroṇasat ← sad
• [noun], nominative, singular, masculine
• “seated.”

• nṛṣad
• [noun], nominative, singular, masculine

• varasad ← vara
• [noun]
• “best; excellent; better; choice; optimum; maximal.”

• varasad ← sad
• [noun], nominative, singular, masculine
• “seated.”

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

• ṛtasad ← sad
• [noun], nominative, singular, masculine
• “seated.”

• vyomasad ← vyoma ← vyoman
• [noun], neuter
• “abhra; sky; ākāśa; Svarga; Vyoman.”

• vyomasad ← sad
• [noun], nominative, singular, feminine
• “seated.”

• abjā ← ap
• [noun], masculine
• “water; body of water; water; ap [word]; juice; jala.”

• abjā ← jāḥ ← jā
• [noun], nominative, singular, masculine
• “born.”

• gojā ← go
• [noun], masculine
• “cow; cattle; go [word]; Earth; bull; floor; milk; beam; sunbeam; leather; hide; horn; language; bowstring; earth; ox; Svarga.”

• gojā ← jāḥ ← jā
• [noun], nominative, singular, masculine
• “born.”

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

• ṛtajā ← jāḥ ← jā
• [noun], nominative, singular, masculine
• “born.”

• adrijā ← adri
• [noun], masculine
• “mountain; rock; seven; stone; adri; grindstone; adri; rock.”

• adrijā ← jāḥ ← jā
• [noun], nominative, singular, masculine
• “born.”

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

अनया सौर्यर्चा य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते हिरण्यश्मश्रुः’ (छा. उ. १.६. ६) इत्यादिश्रुत्युक्तो मण्डलाभिमानी देवोऽस्ति यश्च सर्वप्राणिचित्तरूपस्थितः परमात्मा यच्च निरस्तसमस्तौपाधिकं परं ब्रह्म तत्सर्वमेकमेवेति प्रतिपाद्यते ॥ हंसः । हन्तिर्गत्यर्थः । सर्वत्र सर्वदा गन्ता ‘ योऽहं सोऽसौ’ इत्यादिश्रुत्युक्तप्रकारेणैकीकृत्योपास्यः परमात्ममन्त्रप्रतिपाद्य आदित्यः। स च शुचौ दीप्ते द्युलोके सीदतीति शुचिषत् । अथ यदतः परो दिवो ज्योतिर्दीप्यते ’ ( छा. उ. ३. १३. ७) इत्यादिश्रुतेः । अनेन द्युस्थानः आदित्यः प्रतिपादितः । स एव मध्यस्थानो वायुरित्याह । वसुः सर्वस्य वासयिता वायुः । स च अन्तरिक्षसत् अन्तरिक्षसंचारी । अथ तस्यैव क्षितिस्थानवैदिकाग्निरूपतामाह । होता देवानामाह्वाता होमनिष्पादको वा वेदिषत् वेद्यां गार्हपत्यादिरूपेण स्थितः । अतिथिः अतिथिवत् सर्वदा पूज्योऽग्निः । दुरोणसत् । दुरोणं गृहनाम । तत्र पाकादिसाधनत्वेन स्थितः । अनेन लौकिकाग्न्यात्मकत्वमुक्तम् । नृषत् । नृषु मनुष्येषु चैतन्यरूपेण सीदतीति नृषत् । अनेन परमात्मरूपत्वमुक्तम् । पुनरप्यादित्यात्मतामाह। वरसत् । वरे वरणीये मण्डले सीदतीति वरसत् आदित्यः । वरं वा एतत्सद्मनां यस्मिन्नेष आसन्नस्तपति (ऐ.ब्रा. ४.२०) इति हि श्रूयते । ऋतं सत्यं ब्रह्म यज्ञो वा । तत्र सीदतीति ऋतसत् अग्निः । व्योमान्तरिक्षम् । तत्र सीदतीति व्योमसत् वायुः । इदानीमादित्यतोच्यते । अब्जाः उदकेषु जातः । उदकमध्ये खल्वयं जायते । गोजाः गोषु रश्मिषु जातः । ऋतं सत्यम् । सर्वैर्दृश्यत्वेन सत्यजातः। न ह्यसाविन्द्रादिवत् परोक्षो भवति । यद्वा । उदकेषु वैद्युतरूपेण वा वाडवरूपेण वा जातः । ‘अद्रिजाः अद्भावुदयाचले जातः । एवं महानुभाव आदित्यः ऋतं सत्यमबाध्यं सर्वाधिष्ठानं ब्रह्मतत्वम् । तद्रूपो ह्यसावेव। आदित्यस्योक्तरूपत्वं ‘हंसः शुचिषदित्येष वै हंसः शुचिषत् ’ (ऐ. ब्रा. ४. २०) इत्यादिना ब्राह्मणे समाम्नतम् ॥ ॥ १४ ॥

English translation:

“He is the Haṃsa, (the sun), dwelling; Vasu (the wind), dwelling in the firmament; the invoker of the gods (Agni), dwelling on the altar; the guest (of the worshipper), dweling in the house (as the culinary fire); the dweller among men, (as consciousness), the dweller in the most excellent (orbl, the sun), the dweller in truth, the dweller in the sky (the air), born in the waters, in the rays of light, in the verity (of manifestation) in the (eastern) mountain, the truth (itself).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Repeated twice in Yajus. 10.24 and 12.14 and also in Aitareya Brāhmaṇa 4.20.1; haṃsa is identified with Ādityas, or the sun; dadhikrā is identified with parabrahma, or the universal deity, the supreme being;

Haṃsa = from han to go, who goes eterenally, to destroy individually; or, resolved into aham, I and sa, he, that is, I am that, the supreme;

Vasu = the appointer of the stations of all creatures, or all men, or that which abides (vasati) at all times, sarvadā;

Hotā = sacrificer; 4. atithī = guest, Agni, the sacrificial and the culinary fire;

Nṛṣad = the dweller among men is explained caitanya, consciousness or prāṇa, vitality, or sight or the eye, thus explaining the text, ’the sun, becoming the eye (of the world), entered into the two eyes (of man)’;

Varasad = dweller in the most excellent station, that is, the solar orb;

Ṛtasad = he who is present in truth, or in water, or in sacrifice;

Vyomasad = the dweller in the sky or the wind;

Abjaḥ = who is born in the midst of the wateer;

Gojaḥ = born goṣu rays; or, gavi pṛthivyām, in the earth, identified with the elements;

Ṛtajāḥ = born of truth, from being visible to all, not invisible like Indra; or, born from the mantras of the Vedas;

Adrijā = mountain-born, i.e. in the eastern mountain, where he rises; or, born in stone in the form of Agni, as if alluding to flint; or, adri may denote the cloud, thus he may be said to be genitive rated in the clouds, īpa; Āditya in the form of parabrahma

A goose sitting in the gleaming (waters), a good one sitting in the midspace, a Hotar sitting at the vedi, a guest sitting in the dwelling,
sitting among men, sitting in the choice place, sitting in truth, sitting in high heaven, water-born, cow-born, truth-born, stone-born—Truth.

After the increasingly furious speed and frenzied activity in the last vss., culminating in the three intensives (two in the preceding hemistich, 4c, d), this vs. brings it to a shockingly abrupt stop. Eight cmpds ending in ‘sit’ (-sád-), with a sense exactly opposite to the preceding verbs of motion, decisively halt the movement and impose a state of rest, even inertia. The horse is gone; I explicitly do not think this series of phrases are meant to serve as predicates to an unexpressed Dadhikrā, pace Oldenberg and Witzel Gotō. Instead I think these are images of tranquility, of beings in their proper places, a vision of cosmic balance that has no need for the frenetic agitation we have just witnessed. The lack of finite verbs and participles – all verbal notions being expressed by root-nouns in compound – models this stasis. The -sád- cmpds give way in the final pāda to 4 -jā́- ‘X-born’ cmpds. I am not entirely sure of their purpose, but I think they sketch (however incomplete) the sources of the entities in the cosmos.

And we end with the single word ṛtám ‘truth’, which, perhaps, incorporates it all, beyond which nothing more is needed and no motion required.

The Hamsa homed in light, the Vasu in mid-air, the priest beside the altar, in the house the guest,
Dweller in noblest place, mid men, in truth, in sky, born of flood, kine, truth, mountain, he is holy Law.

Der Schwan, der im klaren Himmel sitzt, der Gott, der in der Luft sitzt, der unter den Männern sitzt, der Hotri, der auf der Vedi sitzt, der Gast, der im Hause sitzt, der im Schoße der Wahrheit sitzt, der im Himmel sitzt, der wassergeborene, kuhgeborene, wahrheitsgeborene, felsgeborene, die Wahrheit selbst.

Der gute Schwan, der wohnt im Licht und in der Luft, der Gast und Priester, der im Haus am Altar sitzt, Bei Männern wohnt, im Tempel, Luft und Aetherraum, erzeugt aus Opfer, Wassern, Kühen und Gestein.

Лебедь, находящийся в ясном (небе,) Васу, находящийся в воздухе,
Хотар, находящийся на алтаре, гость, находящийся в доме,
(Бог,) находящийся среди людей, на лучшем (месте), в лоне закона, на небосводе,
Рожденный из вод, от коров, от закона, из скалы - Закон!

• सूर्यः
• वामदेवो गौतमः
• निचृज्जगती
• निषादः

फिर उसी विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जो (शुचिषत्) पवित्रों में स्थित होने (वसुः) शरीरादिकों में रहने (अन्तरिक्षसत्) अन्तरिक्ष वा आकाश में स्थित होने (होता) दान वा ग्रहण करने और (वेदिषत्) वेदी पर स्थित होनेवाला (अतिथिः) जिसकी कोई तिथि नियत न हो वह (दुरोणसत्) गृह में (नृषत्) मनुष्यों में (वरसत्) श्रेष्ठों में (व्योमसत्) अन्तरिक्ष में (ऋतसत्) और सत्य में स्थित होनेवाला (अब्जाः) जलों से उत्पन्न (गोजाः) वा पृथिवी आदिकों में उत्पन्न (ऋतजाः) तथा सत्य से और (अद्रिजाः) मेघों से उत्पन्न हुआ (हंसः) पापों को हन्ता है और (ऋतम्) सत्य का आचरण करता है, वही जगदीश्वर का प्रिय होता है ॥५॥

भावार्थभाषाः - जो जीव उत्तम गुण, कर्म और स्वभाववाले ईश्वर की आज्ञा के अनुकूल वर्त्ताव करते हैं, वे ही परमेश्वर के साथ आनन्द को भोगते हैं ॥५॥ इस सूक्त में राजा और प्रजा के कृत्यों का वर्णन होने से इस सूक्त के अर्थ की पिछिले सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥५॥ यह चालीसवाँ सूक्त और चौदहवाँ वर्ग समाप्त हुआ ॥

अन्वय: हे मनुष्या ! यः शुचिषद्वसुरन्तरिक्षसद्धोता वेदिषदतिथिर्दुरोणसन्नृषद्वरसद् व्योमसदृतसदब्जा गोजा ऋतजा अद्रिजा हंस ऋतमाचरति स एव जगदीश्वरप्रियो भवति ॥५॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (हंसः) यो हन्ति पापानि सः (शुचिषत्) यः शुचिषु पवित्रेषु सीदति (वसुः) यः शरीरादिषु वसति (अन्तरिक्षसत्) योऽन्तरिक्ष आकाशे वा सीदति (होता) दाता आदाता वा (वेदिषत्) यो वेद्यां सीदति (अतिथिः) अनियततिथिः (दुरोणसत्) यो दुरोणे गृहे सीदति (नृषत्) यो नरेषु सीदति (वरसत्) यो वरेषु श्रेष्ठेषु सीदति (ऋतसत्) यः सत्ये सीदति (व्योमसत्) यो व्योम्नि सीदति (अब्जाः) योऽद्भ्यो जातः (गोजाः) यो गोषु पृथिव्यादिषु जातः (ऋतजाः) यः सत्याज्जातः (अद्रिजाः) योऽद्रेर्मेघाज्जातः (ऋतम्) ॥५॥

भावार्थभाषाः - ये जीवाः शुभगुणकर्मस्वभावा ईश्वराज्ञानुकूला वर्त्तन्ते त एव परमेश्वरेण सहाऽऽनन्दं भुञ्जत इति ॥५॥ अत्र राजप्रजाकृत्यवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥५॥ इति चत्वारिंशत्तमं सूक्तं चतुर्दशो वर्गश्च समाप्तः ॥

भावार्थभाषाः - जे जीव उत्तम गुण, कर्म, स्वभावयुक्त असून ईश्वराच्या आज्ञेनुकूल वर्तन करतात तेच परमेश्वराजवळ आनंद भोगतात. ॥ ५ ॥