०१५

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सायण-भाष्यम्

द्वितीयेऽनुवाके अष्टादश सूक्तानि । तत्र ‘प्र वेधसे’ इति पञ्चर्चं प्रथमं सूक्तमाङ्गिरसस्य धरुणस्यार्षं त्रैष्टुभमाग्नेयम् । अत्रानुक्रमणिका – प्र वेधसे पञ्चाङ्गिरसो धरुणः’ इति । प्रातरनुवाके आग्नेये क्रतौ त्रैष्टुभे छन्दस्याश्विनशस्त्रे चेदं सूक्तम् । सूत्रितं च — प्र वेधसे कवये त्वं नो अग्ने वरुणस्य विद्वान् ’ ( आश्व. श्रौ. ४. १३ ) इति ॥

Jamison Brereton

15 (369)
Agni
Dharuṇa Āṅgirasa
5 verses: triṣṭubh
Elizarenkova (1995: 152) calls dharúṇa “support” the “magic word” of this hymn, since this word is repeated and echoed by other derivatives of √dhR̥or by similar sounding words. By attributing the hymn to Dharuṇa, the Anukramaṇī implies that the poet is playing on his name, although it is likely that the Anukramaṇī derives the name of the poet from the repetition of this word. The purpose of this repetition of dharúṇa is to underscore the role of Agni as the “supporter of wealth, the support of goods” (vs. 1). The name of Agni is postponed to the very end of the line of this first verse and then is never mentioned again, although echoing Agni the next to last word of the hymn is the name of Atri.

The rest of the hymn presents a number of linguistic and exegetical problems, and this translation accepts the minor emendation in verse 4c of jarase to járase proposed by Oldenberg. The second verse is particularly mysterious and the trans lation does not fully unravel it. Geldner suggests that the unnamed subjects are the Aṅgirases, ancient singers, who established the truth as the foundation of the sacrifice in heaven and who, together with their “born” sons, attained the “unborn” Ādityas or the gods generally. We offer another view in the translation. In this inter pretation, the subjects are priests, who by the truth of their words support the truth that is the rightly performed sacrifice, which itself is a support, the support of the gods. The priests support the sacrifice by placing it on its support, the heavenly ideal of the sacrifice. In doing so they also support the gods, who gather at the earthly sacrifice, the foundation of heaven. In this way the priests attained the unborn gods by means of their sacrificial fires that have been “born.” To be sure, like much else in this verse, the identification of those “born” is uncertain, but note that the bodies of Agni, the different sacrificial fires, are mentioned in verse 3 and that also in this verse the ancient Agni, this time in the singular, is “newly born.”
In verse 5, as Geldner rightly notes, the image is from racing. The beckoning prize of victory maintains the diminishing strength of the racer. In the sacrificial context the prize may be Agni’s reward, the offerings of melted butter that revive the flagging fire. Thus according to the latter half of the verse, the fire hides within the wood, but after it is revived, it appears again majestically.

01 प्र वेधसे - त्रिष्टुप्

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प्र वे॒धसे॑ क॒वये॒ वेद्या॑य॒ गिरं॑ भरे य॒शसे॑ पू॒र्व्याय॑ ।
घृ॒तप्र॑सत्तो॒ असु॑रः सु॒शेवो॑ रा॒यो ध॒र्ता ध॒रुणो॒ वस्वो॑ अ॒ग्निः ॥

02 ऋतेन ऋतम् - त्रिष्टुप्

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ऋ॒तेन॑ ऋ॒तं ध॒रुणं॑ धारयन्त य॒ज्ञस्य॑ शा॒के प॑र॒मे व्यो॑मन् ।
दि॒वो धर्म॑न्ध॒रुणे॑ से॒दुषो॒ नॄञ्जा॒तैरजा॑ताँ अ॒भि ये न॑न॒क्षुः ॥

03 अङ्होयुवस्तन्वस्तन्वते वि - त्रिष्टुप्

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अ॒ङ्हो॒युव॑स्त॒न्व॑स्तन्वते॒ वि वयो॑ म॒हद्दु॒ष्टरं॑ पू॒र्व्याय॑ ।
स सं॒वतो॒ नव॑जातस्तुतुर्यात्सि॒ङ्हं न क्रु॒द्धम॒भितः॒ परि॑ ष्ठुः ॥

04 मातेव यद्भरसे - त्रिष्टुप्

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मा॒तेव॒ यद्भर॑से पप्रथा॒नो जनं॑जनं॒ धाय॑से॒ चक्ष॑से च ।
वयो॑वयो जरसे॒ यद्दधा॑नः॒ परि॒ त्मना॒ विषु॑रूपो जिगासि ॥

05 वाजो नु - त्रिष्टुप्

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वाजो॒ नु ते॒ शव॑सस्पा॒त्वन्त॑मु॒रुं दोघं॑ ध॒रुणं॑ देव रा॒यः ।
प॒दं न ता॒युर्गुहा॒ दधा॑नो म॒हो रा॒ये चि॒तय॒न्नत्रि॑मस्पः ॥