०३१

• देवता - इन्द्रः
• ऋषिः - अवस्युरात्रेयः
• छन्दः - त्रिष्टुप्

इ꣡न्द्रो र꣡थाय प्रव꣡तं कृणोति
य꣡म् अध्य꣡स्थान् मघ꣡वा वाजय꣡न्तम्
यूथे꣡व पश्वो꣡ वि꣡ उनोति गोपा꣡
अ꣡रिष्टो याति प्रथमः꣡ सि꣡षासन्

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

vājayántam ← √vājay- 2 (root)
{case:ACC, gender:M, number:SG, tense:PRS, voice:ACT}

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

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

iva ← iva (invariable)
{}

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

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

ví ← ví (invariable)
{}

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

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

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

síṣāsan ← √sanⁱ- (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:ACT, mood:DES}

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

इन्द्रः॑ । रथा॑य । प्र॒ऽवत॑म् । कृ॒णो॒ति॒ । यम् । अ॒धि॒ऽअस्था॑त् । म॒घऽवा॑ । वा॒ज॒ऽयन्त॑म् ।
यू॒थाऽइ॑व । प॒श्वः । वि । उ॒नो॒ति॒ । गो॒पाः । अरि॑ष्टः । या॒ति॒ । प्र॒थ॒मः । सिसा॑सन् ॥

• indro ← indraḥ ← indra
• [noun], nominative, singular, masculine
• “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”

• rathāya ← ratha
• [noun], dative, singular, masculine
• “chariot; warrior; ratha [word]; Dalbergia oojeinensis; rattan.”

• pravataṃ ← pravatam ← pravat
• [noun], accusative, singular, feminine
• “slope; river.”

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

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

• adhyasthān ← adhyasthāt ← adhiṣṭhā ← √sthā
• [verb], singular, Root aorist (Ind.)
• “reach; board; repose on; govern; sit down; stand; prevail.”

• maghavā ← maghavan
• [noun], nominative, singular, masculine
• “Indra; maghavan [word].”

• vājayantam ← vājay ← √vaj
• [verb noun], accusative, singular
• “incite.”

• yūtheva ← yūthā ← yūtha
• [noun], accusative, plural, neuter
• “herd; troop; battalion.”

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

• paśvo ← paśvaḥ ← paśu
• [noun], genitive, singular, masculine
• “domestic animal; sacrificial animal; animal; cattle; Paśu; stupid; Paśu; herd; goat.”

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

• unoti ← u
• [verb], singular, Present indikative

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

• ariṣṭo ← ariṣṭaḥ ← ariṣṭa
• [noun], nominative, singular, masculine
• “safe; unharmed.”

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

• prathamaḥ ← prathama
• [noun], nominative, singular, masculine
• “first; prathama [word]; third; young; chief(a); best; antecedent.”

• siṣāsan ← siṣās ← √san
• [verb noun], nominative, singular
• “win; gain.”

मघवा धनवान् इन्द्रः वाजयन्तम् अन्नमिच्छन्तं यं रथम् अध्यस्थात् अधितिष्ठति तस्मै रथाय प्रवतं प्रवणमाजिं कृणोति करोति । अपि च गोपाः गोपालः पश्वः यूथेव पशोः पशूनां यूथानि यथा व्युनोति प्रेरयति तथा शत्रुसैन्यानि प्रेरयति । अरिष्टः शत्रुभिः स्वयमहिंसितः प्रथमः देवानां मुख्य इन्द्रः सिषासन् शत्रुधनानीच्छन् याति गच्छति ॥

English translation:

“Indra, the possessor of opulence, directs downwards the car over which, intended (to receive sacrificial) viands, he presides; he proceeds unimpeded, the first of the gods, driving (his enemies before him), as a herdsman drives the herds of cattle.”

Indra makes an easy slope for his chariot, the prize-seeking one, which the bounteous one has mounted.
Like a herdsman separating the flocks of livestock, he keeps (his
chariot) separate (from the others). Invulnerable, he drives as the first to seek winnings.

Oldenberg is disturbed by aramṇāḥ ‘brought to peace / to a stop’, when we would expect Indra to releasing the waters to flow. I’m not sure this is a problem: since the floods were hard pressed (badbadhānā́n), Indra could be soothing and quieting the tormented waters. Cf. also in the previous hymn V.31.8 apáḥ … áramayaḥ “you brought the waters to rest,” the same sentiment with the same root. However, it could also be an example of alluding to a sub-surface word by the overt use of its opposite, like bodháya- for *svāpáya in I.103.7; see comm. ad loc. In other words, aramṇāḥ could be signaling ‘set in motion’ by opposition to its literal sense ‘bring to a stop’.

In any case the expected action is expressed later in the vs.: d sṛjó ví dhā́rā(h) “you set loose the streams,” in a species of poetic repair. See also comm. on vs. 2.

Note the stylistic quirk of post-verbal preverb in ásrjo ̥ [/sṛjó] ví OBJ (pādas a, d) versus ví … váḥ (c) and áva … han (d). The latter VP also contains a phonetic figure in áva dānavám.

In c the usual placement of the rel. pronoun after at most one constituent is precariously observed (if at all), and in any case the yád is descriptively found deep in its clause. However, its placement (almost) conforms to the letter of the law: the voc. indra is extraclausal for these purposes, and mahā́ntam … párvatam though heavy is a single constituent. It’s the ví that may tip the balance towards noncompliance. On the other hand, the configuration PREV yá- VERB is so standard that this may determine the position of yád here.

Technically speaking the opening clause of d may be part of the dependent clause in c (“when you pried apart … (and) set loose …”), with áva dānaváṃ han the sole main clause, but since in Vṛtra narratives there’s usually a cause-and-effect relationship between opening the mountain and letting the waters flow, I think the published translation is the better choice.

MAGHAVAN Indra turns his chariot downward, the strength-displaying car which he hath mounted.
Even as a herdsman driveth forth his cattle, he goeth, first, uninjured, fain for treasure.

Indra, der Gabenreiche, verschafft dem wetteifernden Wagen, den er bestiegen hat, den Vorsprung. Er mustert die Wagen wie der Hirt die Viehherden. Unbeschädigt fährt er an der Spitze als erster Preiskämpfer.

Es schaffet Indra schnelle Fahrt dem Wagen, der Preis gewinnt und den der Held bestiegen; Gleichwie der Hirt den Heerden rufend vorgeht, so kommt zuerst er ungehemmt, verlangend.

Для участвующей в состязании колесницы, на которую он взошел,
Индра, щедрый, создает отлогий путь.
Он погоняет (ее), словно пастух – стада скота.
Невредимая, идет она первой, стремясь к победе.

• इन्द्र ऋणञ्चयश्च
• बभ्रु रात्रेयः
• स्वराट्पङ्क्ति
• पञ्चमः

अब तेरह ऋचावाले इकतीसवें सूक्त का प्रारम्भ है, उसके प्रथम मन्त्र में इन्द्रगुणों को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जैसे (अरिष्टः) नहीं मारा गया (प्रथमः) प्रथम (सिषासन्) इच्छा करता हुआ (मघवा) अत्यन्त श्रेष्ठ धनरूप कारणयुक्त (इन्द्रः) सूर्य्य के सदृश सेना का ईश (गोपाः) गौओं का पालन करनेवाला (पश्वः) पशुओं के (यूथेव) समूहों के सदृश लोकों की (वि) विशेष करके (उनोति) प्रेरणा करता और (वाजयन्तम्) भूगोलों को चलाते हुए को (याति) जाता है और (यम्) जिस लोक का (अध्यस्थात्) अधिष्ठित होता, उससे (रथाय) वाहन के लिये (प्रवतम्) नीचे स्थल को (कृणोति) करता है, वैसे आप आचरण करिये ॥१॥

भावार्थभाषाः - इस मन्त्र में उपमा और वाचकलुप्तोपमालङ्कार हैं । जो राजा रथ आदि के चलने के लिये मार्गों को सुडौल बनाय के उन मार्गों से रथ आदि वाहनों पर चढ़ के तथा जाय और आय के पशुओं का पालन करनेवाला पशुओं को जैसे वैसे शत्रुओं को रोक के प्रजाओं का निरन्तर पालन करता है, वही सब प्रकार वृद्धि को प्राप्त होता है ॥१॥

अन्वय: हे मनुष्या! यथाऽरिष्टः प्रथमः सिषासन् मघवेन्द्रो गोपाः पश्वो यूथेव लोकान् व्युनोति वाजयन्तं याति यं लोकमध्यस्थात् तेन रथाय प्रवतं कृणोति तथा भवानाचरतु ॥१॥

अथेन्द्रगुणानाह ॥

पदार्थान्वयभाषाः - (इन्द्रः) सूर्य्य इव सेनेशः (रथाय) (प्रवतम्) निम्नं स्थलम् (कृणोति) करोति (यम्) (अध्यस्थात्) अधितिष्ठति (मघवा) परमपूजितधननिमित्तः (वाजयन्तम्) भूगोलान् गमयन्तम् (यूथेव) समूहानिव (पश्वः) पशूनाम् (वि) विशेषेण (उनोति) प्रेरयति (गोपाः) गवां पालकः (अरिष्टः) अहिंसितः (याति) गच्छति (प्रथमः) (सिषासन्) इच्छन् ॥१॥

भावार्थभाषाः - अत्र [उपमा]वाचकलुप्तोपमालङ्कारौ। यो राजा रथादिगमनाय मार्गान्निर्माय रथादीनि यानान्यारुह्य गत्वाऽऽगत्य पशुपालः पशूनिव शत्रून्निरोध्य प्रजाः सततं पालयति स एव सर्वतो वर्धते ॥१॥

या सूक्तात इन्द्र व शिल्पविद्येच्या गुणांचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची पूर्वसूक्तार्थाबरोबर संगती जाणावी.

भावार्थभाषाः - या मंत्रात उपमा व वाचकलुप्तोपमालंकार आहेत. जो राजा रथाने जाण्याचा मार्ग निर्माण करून रथ इत्यादी यानात आरूढ होऊन गमनागमन करतो व पशूंचा पालक असतो तसेच शत्रूंना रोखून प्रजेचे निरंतर पालन करतो त्याचीच सर्व प्रकारे वृद्धी होते. ॥ १ ॥

• देवता - इन्द्रः
• ऋषिः - अवस्युरात्रेयः
• छन्दः - त्रिष्टुप्

आ꣡ प्र꣡ द्रव हरिवो मा꣡ वि꣡ वेनः
पि꣡शङ्गराते अभि꣡ नः सचस्व
नहि꣡ त्व꣡द् इन्द्र व꣡स्यो अन्य꣡द् अ꣡स्ति
अमेनां꣡श् चिज् ज꣡निवतश् चकर्थ

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)
{}

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

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

mā́ ← mā́ (invariable)
{}

prá ← prá (invariable)
{}

venaḥ ← √ven- (root)
{number:SG, person:2, mood:INJ, tense:PRS, voice:ACT}

ví ← ví (invariable)
{}

abhí ← abhí (invariable)
{}

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

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

sacasva ← √sac- 1 (root)
{number:SG, person:2, mood:IMP, tense:PRS, voice:MED}

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

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

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

nahí ← nahí (invariable)
{}

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

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

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

cakartha ← √kr̥- (root)
{number:SG, person:2, mood:IND, tense:PRF, voice:ACT}

cit ← cit (invariable)
{}

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

आ । प्र । द्र॒व॒ । ह॒रि॒ऽवः॒ । मा । वि । वे॒नः॒ । पिश॑ङ्गऽराते । अ॒भि । नः॒ । स॒च॒स्व॒ ।
न॒हि । त्वत् । इ॒न्द्र॒ । वस्यः॑ । अ॒न्यत् । अस्ति॑ । अ॒मे॒नान् । चि॒त् । जनि॑ऽवतः । च॒क॒र्थ॒ ॥

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

• pra
• [adverb]
• “towards; ahead.”

• drava ← dru
• [verb], singular, Present imperative
• “liquefy; melt; melt; flee; run; run; vanish; run; rush; dissolve; dissolve.”

• harivo ← harivas ← harivat
• [noun], vocative, singular, masculine

• mā
• [adverb]
• “not.”

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

• venaḥ ← ven
• [verb], singular, Present injunctive
• “circulate.”

• piśaṅgarāte ← piśaṅga
• [noun]
• “tawny; red; brown.”

• piśaṅgarāte ← rāte ← rāti
• [noun], vocative, singular, masculine
• “gift; bounty; favor.”

• abhi
• [adverb]
• “towards; on.”

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

• sacasva ← sac
• [verb], singular, Present imperative
• “accompany; follow; company; obey; participate; enter.”

• nahi
• [adverb]

• tvad ← tvat ← tvad
• [noun], ablative, singular
• “you.”

• indra
• [noun], vocative, singular, masculine
• “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”

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

• anyad ← anyat ← anya
• [noun], nominative, singular, neuter
• “other; another(a); remaining; different; anya [word]; other than; more(a); fresh; any(a).”

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

• amenāṃś ← amenān ← amena
• [noun], accusative, plural, masculine

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

• janivataś ← janivataḥ ← janivat
• [noun], accusative, plural, masculine
• “married.”

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

हे हरिवः हरिवन्निन्द्र त्वम् आ अस्मानभिमुखं प्र द्रव प्रकर्षेण गच्छ। किंतु मा वि वेनः । वेनतिः कान्तिकर्मा । अस्मासु विगतकामो मा भूः । किंच हे पिशङ्गराते बहुरूपधनेन्द्र नः अस्मान् अभि सचस्व अभिसेवस्व । अपि च हे इन्द्र वस्यः वसीयः श्रेयस्करं त्वत् त्वत्तः अन्यत् नहि अस्ति अन्यद्वस्तुजातं नास्ति । अमेनांश्चित् । मेनाशब्दः स्त्रीवाची । अपगतस्त्रीकांश्चित् जनिवतः जायावतः चकर्थ करोषि ॥

English translation:

“Hasten to us, lord of horses; be not indifferent to us; distributor of manifold wealth, befriend us; for there is nothing else that is better, Indra, than you; you have given wives to those who were without women.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

You have given wives: amenām ścijjanivatas’ cakartha: menā = strī, woman;

Jani = wife; apagatastrīkāṃśca jāyāvataḥ karoṣi, you make sundry person ns, from whom women are separated, possessed wives

Run hither, you of the fallow bays; do not lose the track. You of tawny [=golden] gifts, accompany us,
for there exists nothing better than you, Indra: you have provided even those lacking the brideprice with wives.

The first hemistich redeploys vocab. from the 1st vs.: 1) The two members of the NP útsān … badbadhānā́n in pāda a were both found in 1ab, but not in the same constituent. 2) áraṃhaḥ ‘you sent speeding’ in b rhymes with aramṇāḥ in 1b and is its antonym. This antonymic pairing might support the suggestion floated just above, that áramṇāḥ is meant to evoke its semantic opposite.

The function of the instr. ṛṭúbhiḥ is unclear. I take it as an instr. of extent of time with the part. badbadhānā́n (so approx. also Geldner; see his n. 2a, though I doubt that a ref. to menses is involved: útsa- is one of the few masculine nouns for water and water sources, so if the poet wanted to make that sort of reference, he could have his pick of fem. nouns). Witzel Gotō take the instr. with the main verb (“sent speeding”), with the sense that after their release the waters now flow regularly (“Du liessest die … Quellen nach geregelten Zeitabläufen … auslaufen”). This is certainly possible, though I somewhat favor the former because ṛṭúbhiḥ is nestled in the middle of the NP útsān … badbadhānā́n.

The form ū́dhaḥ is contextually problematic. Formally it is the well-attested nom./acc. ū́dhar, but I find it difficult to construe an acc. in this sentence. As an acc., it should be the obj. of áraṃhaḥ ‘sent speeding’, but the udder of the mountain should not be subject to such an action, whereas it makes perfect sense as a locatival expression. Both Geldner and Witzel Gotō tr. as an acc. obj., but don’t explain what they think is actually happening. I am inclined to take the form as a nonce locative, though I recognize the strong arguments against this: 1) ū́dhar is very well anchored as a nom./acc.; 2) this r/n stem has two reasonably well-attested locatives already, ū́dhan and ū́dhani. Nonetheless, I wonder if ū́dhar could have been taken as belonging with the sporadic -ar locatives like vanar ‘in the wood’, uṣar ‘at dawn’ (though the presence of undoubted neut. acc. vádhar in the next vs. [3b] might make this harder).

It might be worth noting that ū́dhan(i) is confined to pāda end (except one late Xth book ex.), whereas ū́dhar here is medial. Alternatively, and on second thought, if we take ‘udder’ as referring to the contents of an udder, namely milk, it is possible to interpret it as the acc. it appears to be. For a somewhat similar use of ū́dhaḥ as ‘milk’, see IV.1.19. I would therefore suggest an alt. tr. by deleting the parenthetical “(in?)” and adding a comma after “seasons”: “you … sent speeding the wellsprings that had been hard pressed through the seasons, the udder [=milk] of the mountain.” The ppl. práyuta- is variously rendered: Grassmann ‘achtlos, sorglos’, Geldner ‘nachlässig’ (careless, negligent), Witzel Gotō “(alle und alles) verscheuchend” (scaring away). However in all its occurrences it seems to mean ‘spread out, dispersed’. There are four attestations in the RV. Two passages involve cows wandering without a herdsman (III.57.1, X.27.8); in the third (III.55.4) Agni has been dispersed into various hearths and lies spread out at a distance (śáye … práyutaḥ), very much like here (práyutaṃ śáyānam). Since this root √yu means ‘separate, keep apart’, my suggested meaning is closer to the root meaning than the suggestion registered above. It is also possible that it does mean ‘scattered, dispersed’ here, if it is interpreted proleptically: after having been smashed, the various parts of the serpent’s body lie spread across some distance. A similar picture is given in I.32.7 purutrā́vṛtró aśayad vyàstaḥ “Vr̥tra lay there, flung apart in many pieces,” with a form of √śi as here. I would then suggest an alternative tr. “having smashed the serpent (so it was) lying dispersed.”

Haste to us, Lord of Bays; be not ungracious: visit us, lover of gold-hued oblation.
There is naught else better than thou art, Indra: e’en to the wifeless hast thou given spouses.

Komm eilig her, du Falbenlenker, wende dich nicht ab, halte zu uns, du Schenker von Gold! Denn nicht gibt es ein anderes Heil außer dir, Indra. Auch die Unbeweibten hast du beweibt gemacht.

Lauf vor mit deinen Füchsen, nicht verschmäh es, sei uns gewogen, der du goldnes schenkest; Denn, Indra, nichts ist herrlicher als du bist, den unvermählten schaffest du die Gattin.

Спеши сюда, о обладатель буланых коней! Не оборачивайся!
Нас держись, о даритель золота!
Ведь нет ничего лучшего, о Индра, чем ты!
Даже холостых ты сделал женатыми!

• इन्द्र ऋणञ्चयश्च
• बभ्रु रात्रेयः
• स्वराट्पङ्क्ति
• पञ्चमः

फिर उसी विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे (हरिवः) श्रेष्ठ घोड़ों से युक्त (पिशङ्गराते) सुवर्ण आदि के और (इन्द्र) अत्यन्त ऐश्वर्य्य के देनेवाले राजन् ! आप (मा, वि, वेनः) कामना मत करें अर्थात् कामी न हों और (अमेनान्) नहीं विद्यमान हैं, प्रक्षेप करनेवाली स्त्रियाँ जिनकी उनको (चित्) उन्हीं (जनिवतः) जन्मवाले (चकर्थ) करें और (नः) हम लोगों का (अभि, सचस्व) सब ओर से सम्बन्ध करें और शत्रु के विजय के लिये (प्र, आ, द्रव) अच्छे प्रकार दौड़े जिससे (त्वत्) आपसे (वस्यः) अत्यन्त वसनेवाला (अन्यत्) दूसरा (नहि) नहीं (अस्ति) है, वह आप हम लोगों को सुख से सम्बन्ध कीजिये ॥२॥

भावार्थभाषाः - जो अतिकालपर्य्यन्त जीवने, बल बढ़ाने, राज्य करने और वृद्धि करने के लिये यत्न करता है, वही कृतकृत्य होता है ॥२॥

अन्वय: हे हरिवः पिशङ्गरात इन्द्र राजँस्त्वं मा वि वेनः कामी मा भवेरमेनांश्चिज्जनिवतश्चकर्थ नोऽभि सचस्व शत्रुविजयाय प्रा द्रव यतस्त्वद्वस्योऽन्यन्नह्यस्ति स त्वमस्मान् सुखेन सम्बध्नीहि ॥२॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (आ) समन्तात् (प्र) (द्रव) धाव (हरिवः) प्रशस्ताश्वयुक्त (मा) (वि) (वेनः) कामयेः (पिशङ्गराते) यः पिशङ्गं सुवर्णादिकं राति ददाति तत्सम्बुद्धौ (अभि) (नः) अस्मान् (सचस्व) (नहि) (त्वत्) (इन्द्र) परमैश्वर्य्यप्रद (वस्यः) वसीयान् (अन्यत्) अन्यः (अस्ति) (अमेनान्) अविद्यमाना मेना प्रक्षेपकर्त्र्यः स्त्रियो येषां तान् (चित्) (जनिवतः) जन्मवतः (चकर्थ) कुरु ॥२॥

भावार्थभाषाः - यो दीर्घं जीवितुं बलमुन्नेतुं राज्यं कर्त्तुं वर्धितुं च प्रयतते स एव कृतकृत्यो जायते ॥२॥

भावार्थभाषाः - जो दीर्घजीवी, बलवर्धक, राज्यकर्ता असून वृद्धीसाठी यत्न करतो तोच कृतकृत्य होतो. ॥ २ ॥

• देवता - इन्द्रः
• ऋषिः - अवस्युरात्रेयः
• छन्दः - त्रिष्टुप्

उ꣡द् य꣡त् स꣡हः स꣡हस आ꣡जनिष्ट
दे꣡दिष्ट इ꣡न्द्र इन्द्रिया꣡णि वि꣡श्वा
प्रा꣡चोदयत् सुदु꣡घा वव्रे꣡ अन्त꣡र्
वि꣡ ज्यो꣡तिषा संववृत्व꣡त् त꣡मो ऽवः

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)
{}

ajaniṣṭa ← √janⁱ- (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:MED}

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

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

út ← út (invariable)
{}

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

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

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

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

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

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

antár ← antár (invariable)
{}

prá ← prá (invariable)
{}

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

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

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

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

saṁvavr̥tvát ← √vr̥t- (root)
{case:ACC, gender:N, number:SG, tense:PRF, voice:ACT}

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

ví ← ví (invariable)
{}

उत् । यत् । सहः॑ । सह॑सः । आ । अज॑निष्ट । देदि॑ष्टे । इन्द्रः॑ । इ॒न्द्रि॒याणि॑ । विश्वा॑ ।
प्र । अ॒चो॒द॒य॒त् । सु॒ऽदुघाः॑ । व॒व्रे । अ॒न्तः । वि । ज्योति॑षा । स॒म्ऽव॒वृ॒त्वत् । तमः॑ । अ॒व॒रित्य॑वः ॥

• ud
• [adverb]
• “up.”

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

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

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

• ājaniṣṭa ← ājan ← √jan
• [verb], singular, Athematic is aor. (Ind.)
• “be born.”

• dediṣṭa ← dediś ← √diś
• [verb], singular, Imperfect

• indra ← indraḥ ← indra
• [noun], nominative, singular, masculine
• “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”

• indriyāṇi ← indriya
• [noun], accusative, plural, neuter
• “sense organ; Indriya; sense; power; semen; indriya [word]; mind; penis; manfulness; force.”

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

• prācodayat ← pracoday ← √cud
• [verb], singular, Imperfect
• “push; drive; command; excite; proclaim; demand; request; request.”

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

• sudughā ← dughāḥ ← dugha
• [noun], accusative, plural, feminine
• “yielding.”

• vavre ← vavra
• [noun], locative, singular, masculine

• antar
• [adverb]
• “inside; in; antar [word]; midmost; between; among.”

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

• jyotiṣā ← jyotis
• [noun], instrumental, singular, neuter
• “light; star; luminosity; fire; jyotis [word]; digestion; planet; light; sunlight.”

• saṃvavṛtvat ← saṃvṛt ← √vṛt
• [verb noun], accusative, singular
• “become.”

• tamo ← tamaḥ ← tamas
• [noun], accusative, singular, neuter
• “dark; darkness; Tamas; tamas [word]; faint; tamas; gloom; ignorance.”

• ‘vaḥ ← avaḥ ← vṛ
• [verb], singular, Root aorist (Ind.)
• “surround; accompany; cover; cover; obstruct; check; spread; envelop.”

यत् यदा सहः सूर्यसंबन्धि तेजः सहसः उषःसंबन्धिनस्तेजसः उत् आजनिष्ट उपरिष्टात् प्रादुर्बभूव तदा इन्द्रः विश्वा विश्वानि सर्वाणि इन्द्रियाणि धनानि । इन्द्रियमिति धननामैतत । देदिष्टे । यजमानेभ्यो दिशति । वव्रे निवारके पर्वते अन्तः मध्ये बलेन निरुद्धाः सुदुघाः सुष्ठु दोग्ध्रीर्गाः प्राचोदयत् प्रैरयत् । ज्योतिषा तेजसा संववृत्वत् संवरणशीलं तमः वि अवः निवारितवान् ॥

English translation:

“When the light (of the sun) overpowers the light (of the dawn) Indra grants all (sorts of) wealth (to the worshipper); he has liberated the kine from the interior of the obstructing (mountain); he dissipates the enveloping darkness with light.”

When he was born as might from might, Indra displayed all his Indrian powers.
He impelled forth the good milkers (who were) within the cave; he pried apart the darkness, which was rolled up in a ball, with light.

Geldner and Witzel Gotō take sáhaḥ as the only subj. of ájaniṣṭa, while I take sáhaḥ as an appositive qualifying the unexpressed subj. índraḥ. Again the difference is minor, but I favor my interpr. because the birth of Indra and the prodigous feats he performs immediately thereafter are frequent topics in the RV.

When out of strength arose the strength that conquers, Indra displayed all powers that he possesses.
Forth from the cave he drove the milky mothers, and with the light laid bare investing darkness.

Sobald seine Kraft aus der Kraft geboren war, zeigte Indra alle seine Indrakräfte. Er trieb die gutmelken Kühe im Versteck vorwärts. Die zusammengerollte Finsternis deckte er mit dem Lichte auf.

Als seine Kraft sich aus der Kraft erzeugte, liess Indra sehen alle Indrathaten, Trieb an in dem Versteck die milchgefüllten, erschloss durch Licht das eingehüllte Dunkel.

Когда сила родилась от силы,
Индра показал все способности Индры.
Он гонит вперед хорошо доящихся коров в глубине пещеры.
Светом он раскрыл сгустившийся мрак.

• इन्द्र:
• अमहीयुः
• निचृत्त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे राजन् ! जैसे (इन्द्रः) योगरूप ऐश्वर्य से युक्त सूर्य्य (सहसः) बल से जिस (सहः) बल को (उत्, आ, अजनिष्ट) उत्पन्न करता (विश्वा) सम्पूर्ण (इन्द्रियाणि) श्रोत्र आदि इन्द्रियों वा धनों का (देदिष्टे) उपदेश देता और (प्र, अचोदयत्) प्रेरणा करता और (सुदुघाः) उत्तम प्रकार कामनाओं को पूर्ण करनेवाली क्रियाओं का (वव्रे) स्वीकार करता है, वैसे (अन्तः) मध्य में (ज्योतिषा) प्रकाश से (संववृत्वत्) घेरनेवाली (तमः) रात्रि की (वि) विशेष करके (अवः) रक्षा करो ॥३॥

भावार्थभाषाः - जो राजा बल से बल और धन से धन को उत्पन्न करके, न्याय के प्रकाश से अन्यायरूप अन्धकार का निवारण कर, पूर्ण मनोरथों से युक्त प्रजाओं को करके विद्या आदि उत्तम गुणों के ग्रहण के लिये प्रेरणा करता है, वही अखण्ड ऐश्वर्य्यवाला सदा होता है ॥३॥

अन्वय: हे राजन् ! यथेन्द्रः सूर्य्यः सहसो यत्सह उदाजनिष्ट विश्वा इन्द्रियाणि देदिष्टे प्राचोदयत् सुदुघा वव्रे तथाऽन्तर्ज्योतिषा संववृत्वत्तमो व्यवः ॥३॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (उत्) (यत्) (सहः) बलम् (सहसः) बलात् (आ) (अजनिष्ट) जनयति (देदिष्टे) दिशत्युपदिशति (इन्द्रः) योगैश्वर्य्ययुक्तः (इन्द्रियाणि) श्रोत्रादीनि धनानि वा (विश्वा) सर्वाणि (प्र, अचोदयत्) प्रेरयति (सुदुघाः) सुष्ठा कामप्रपूरिकाः क्रियाः (वव्रे) वृणाति (अन्तः) मध्ये (वि) (ज्योतिषा) प्रकाशेन (संववृत्वत्) संवरणशीलम् (तमः) रात्री (अवः) रक्ष ॥३॥

भावार्थभाषाः - यो राजा बलाद् बलं धनाद्धनं जनयित्वा न्यायप्रकाशेनाऽन्यायाऽन्धकारं निवार्य्य पूर्णकामाः प्रजाः कृत्वा विद्यादिशुभगुणग्रहणाय प्रेरयति स एवाऽखण्डैश्वर्य्यः सदा भवति ॥३॥

भावार्थभाषाः - जो राजा बलाने बल व धनाने धन उत्पन्न करून न्यायाने अन्यायरूपी अंधकाराचे निवारण करून प्रजेचे मनोरथ पूर्ण करून विद्या इत्यादी गुणांचे ग्रहण करण्याची प्रेरणा देतो तोच अमाप ऐश्वर्यवान होतो. ॥ ३ ॥

• देवता - इन्द्रः
• ऋषिः - अवस्युरात्रेयः
• छन्दः - त्रिष्टुप्

अ꣡नवस् ते र꣡थम् अ꣡श्वाय तक्षन्
त्व꣡ष्टा व꣡ज्रम् पुरुहूत द्युम꣡न्तम्
ब्रह्मा꣡ण इ꣡न्द्रम् मह꣡यन्तो अर्कइ꣡र्
अ꣡वर्धयन्न् अ꣡हये ह꣡न्तवा꣡ उ

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

hántavaí ← √han- (root)
{case:DAT, number:SG}

u ← u (invariable)
{}

अन॑वः । ते॒ । रथ॑म् । अश्वा॑य । त॒क्ष॒न् । त्वष्टा॑ । वज्र॑म् । पु॒रु॒ऽहू॒त॒ । द्यु॒ऽमन्त॑म् ।
ब्र॒ह्माणः॑ । इन्द्र॑म् । म॒हय॑न्तः । अ॒र्कैः । अव॑र्धयन् । अह॑ये । हन्त॒वै । ऊं॒ इति॑ ॥

• anavas ← anavaḥ ← anu
• [noun], nominative, plural, masculine
• “anu; Anu.”

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

• ratham ← ratha
• [noun], accusative, singular, masculine
• “chariot; warrior; ratha [word]; Dalbergia oojeinensis; rattan.”

• aśvāya ← aśva
• [noun], dative, singular, masculine
• “horse; aśva [word]; Aśva; stallion.”

• takṣan ← takṣ
• [verb], plural, Present injunctive
• “produce; shape; fashion; chisel; invent.”

• tvaṣṭā ← tvaṣṭṛ
• [noun], nominative, singular, masculine
• “Tvaṣṭṛ; Viśvakarman; sun.”

• vajram ← vajra
• [noun], accusative, singular, masculine
• “vajra; Vajra; vajra; vajra; lightning; abhra; vajramūṣā; diamond; vajra [word]; vajrakapāṭa; vajra; vaikrānta.”

• puruhūta
• [noun], vocative, singular, masculine
• “Indra; Vishnu.”

• dyumantam ← dyumat
• [noun], accusative, singular, masculine
• “bright; brilliant; brilliant; loud.”

• brahmāṇa ← brahmāṇaḥ ← brahman
• [noun], nominative, plural, masculine
• “Brahma; Brahmin; dhak; Brahman; brahman [word]; Brahman; Brahmin; Brahmapurāṇa; Vishnu; Brihaspati.”

• indram ← indra
• [noun], accusative, singular, masculine
• “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”

• mahayanto ← mahayantaḥ ← mahay ← √mah
• [verb noun], nominative, plural
• “glorify.”

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

• avardhayann ← avardhayan ← vardhay ← √vṛdh
• [verb], plural, Imperfect
• “increase; strengthen; promote; rear; add; greet; laud.”

• ahaye ← ahi
• [noun], dative, singular, masculine
• “snake; lead; nāga; Nāga; ahi [word]; Vṛtra.”

• hantavā ← hantavai ← han
• [verb noun]
• “kill; cure; māray; remove; destroy; hit; injure; damage; destroy; paralyze; hurt; forge; beat; cut off; stop; overwhelm; kick; hunt; affect; strike; hammer; love; obstruct; shoot.”

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

हे पुरुहूत बहुभिः आहूतेन्द्र ते त्वदीयं रथम् अश्वाय अश्वाभ्यां संयोगार्हम् अनवः । अनवो मनुष्याः । ऋभवः तक्षन् अतक्षन् अकुर्वन् । त्वष्टा च त्वदीयं वज्रं द्युमन्तं दीप्तिमन्तम् अकरोत् । उ अपि च महयन्तः इन्द्रं पूजयन्तः ब्रह्माणः अङ्गिरसः परिवृढा मरुतो वा अहये अहिं वृत्रं हन्तवै हन्तुम् अर्कैः स्तोत्रैः अवर्धयन् वर्धितवन्तः ॥

हे पुरुहूत बहुभिर् आहूत इन्द्र ते तव रथम् अनवो मनुष्यास् तक्षन् तक्षन्तु संस्कुर्वन्तु । लङ् लोडर्थे, अडभावश्छान्दसः ।

अश्वायाश्वं योक्तुं यथा योग्यो भवति तथा संस्कुर्वन्तु ।
यद्वा - अश्वाय व्याप्तिमते तुभ्यं यथा पर्याप्तो भवति त्वष्टा देवानां शिल्पी वज्रं तक्षतु तीक्ष्णीकरोतु । कीदृशम् द्युमन्तं दीप्तिमन्तम् ।

किञ्च - ब्रह्माणः ब्राह्मणाश्च त्वाम् इन्द्रम् ईश्वरं अर्कैर् मन्त्रैः हविर् लक्षणैर् अन्नैर् वा महयन्तः पूजयन्तः अवर्धयन् वर्धयन्तु यशसा ।

किमर्थं ? अहये अघाय अहिंसनाय आगत्य हन्तीत्य् अहिस् सर्पादिः । ‘आङि शृहनिभ्यां ह्वस्वश्च’ इतीण्प्रत्ययः । कर्मणि चतुर्थी । हन्तवै हन्तुम् । ‘तुमर्थे सेसेन्’ इति तवैप्रत्ययः । ‘अन्तश्च तवै युगपत्’ इत्याद्यन्तयोरुदात्तत्वम् । उः पादपूरणे । त्वं चास्माकं महायज्ञमुपनयेति ॥

English translation:

“The Ṛbhus have fabricated your car, Indra, the invoked of many, adapted to its horses; Tvaṣṭā (had made) your radiant thunderbolt; the venerable (Aṅgirasas), praising Indra with hymns, have given him vigour for the destruction of Ahi.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The Ṛbhus: anavaḥ is the text, explained manuṣyaḥ and applied to ṛbhavaḥ; the venerable aṅgirasas: brāhmaṇāḥ, brāhmaṇas is the text, explained as aṅgirasaḥ

The Anu people fashioned a chariot for your horse; Tvaṣṭar (fashioned) the brilliant mace, o much invoked one.
The formulators, magnifying Indra with their chants, strengthened him to smash the serpent.

The major problem in this vs. is the identity and syntactic affiliation of the gen. pl. eṣām. The standard opinion, found in Geldner, Scarlatta (100), and Witzel Gotō, takes it as referring to the gods and construed with svadháyā. There are several arguments against this. First, the gods are never mentioned or even alluded to elsewhere in the hymn (though goddess(es) are found in 9c and 10a). Second, though svadháyā √mad is a remarkably common locution (I.64.4, 108.12, 154.4; III.4.7=7.8; VII.47.3; X.14.3, 7, 15.4, 124.8), svadháyā never has a dependent gen. in those passages. The standard opinion is also hard-pressed to make sense out of the phrase. Geldner takes svadhā́- here as ‘Lebenselement’ and further glosses this as water, but even if “reveling in the Lebenselement/water of the gods” were a possible tr. of this phrase, it is a notion that seems foreign to the Vṛtra myth. Scarlatta and Witzel Gotō have a more reasonable interpr. – that Vṛtra is reveling in what actually belongs by nature to the gods, that is, as Witzel Gotō say in their n., “Der Dämon usurpiert die Natur der Götter.” But this still requires conjuring up the gods out of thin air and assuming that the audience could do so too, on the basis of an unemphatic, unaccented gen. pl. pronoun. And again the image produced is not a standard part of the Vṛtra myth.

My solution starts, appropriately, by seeking a referent in the context; dānavásya in the 2nd hemistich seems a reasonable choice. Although dānavá- never appears in the plural in the RV, this stem (related to dā́nu-, the name of Vṛtra’s mother, which I consider a backformation from the demonic ethnonym; see comm. ad I.32.9) names “eine Dämonen-Klasse,” as Mayrhofer remarks (EWA s.v. dā́nu-), and fluctuation between sg. and pl. can happen in such cases (as with the Maruts, plural, versus the Marut flock, singular). The pl. is found in the AV (AVŚ IV.24.2 [with vs. 1 referring to Indra as vṛtrahán-), X.6.10; AVP IV.39.3 [≅AVŚ IV.24.2], VII.12.8, XVI.43.2) and elsewhere in early Vedic as well as later (esp. epic) Skt.;, and the corresponding Avestan dānauua-, also the name of an inimical group, is found in the pl. in Yt. 5.73 and 13.37-38. In the latter it is associated with vǝrǝϑra- (vǝrǝϑrǝm dānunąm). It therefore seems likely that even in the RV dānavá- is not simply a designation of Vṛtra but of the class of beings to which he belongs, and the absence of the plural in the RV is either due to accident or a desire to concentrate on the arch-Dānava, Vṛtra. The gen. here may be construed either with t(i)yáṃ cid (“this one of theirs”) or be a free-floating indication of appurtenance, as the published translation takes it.

Or indeed, because eṣām is in (modified) Wackernagel’s position, it could have originated with any of the descriptors of Vṛtra found later in the verse.

With svadháyā freed from its supposed genitive dependent, the phrase svadháyā mádantam now makes sense in a Vṛtra context. He is “drunk on his own power” on the basis of his faulty assessment of this power presented in 3c. The locution recalls a similar one in the great Indra-Vṛtra hymn I.32, where in 6a Vṛtra is described as ayoddhéva durmádaḥ “like a non-warrior badly drunk” (lit. ‘having bad intoxication’), foolishly challenging a far more powerful opponent. (I use ‘drunk’ in both instances, instead of our more usual ‘exhilarated’, because it better captures in English the state of mind of the one so affected.) The sense of vṛ́ṣa-prabharmā is secured by 5c prábhṛtā mádasya “at the proffering of the invigorating (soma)” – hence, as Grassmann takes it (sim. Witzel Gotō, Scarlatta, and me), “dem der kräftige (Soma) vorgesetzt ist.” This also makes sense in context – Indra needs to receive the soma before smashing Vṛtra – and is reinforced by the usual sense of the lexeme prá √bhṛ ‘bring forward, present’. However, Geldner renders it “wie ein Bulle angreifend (?),” and I was tempted somewhat in this direction, to ‘having the bearing/deportment of a bull’; prá √bhṛ can, esp. in the middle, mean ‘display, present oneself’. I think both possibilities are latent in this word, and we can view the anchoring 5c prábhṛtā mádasya as another example of poetic repair – or perhaps a poetic thumb on the scales, pressing the choice of one of the options over the other. It is then itself somewhat undercut by 7c vájrasya prábhṛtau “at the proffering of the mace.” In c note the echo … -prabharmā … bhā́maṃ.

The last word of this vs. is śúṣṇam. Generally, of course, this is the name of a different opponent of Indra’s, and a number of tr. take it so here. But I think it has its etymological sense ‘snorter’ (√śvas ‘snort’; cf. EWA s.v.). Our poet is once again toying with us: withholding the real name of the opponent in this hymn, Vṛtra, he is falsely offering a different possibility here.

Anus have wrought a chariot for thy Courser, and Tvastar, Much-invoked! thy bolt that glitters.
The Brahmans with their songs exalting Indra increased his strength that he might slaughter Ahi.

The Anus have wrought a chariot for thy steed;
Tvastr a glorious bolt, O thou invoked of many;
The Brahmans magnifying Indra with their praises
Have strengthened him for the slaying of the serpent.

Die Anu´s zimmerten dir für das Roß den Wagen; Tvastri die glänzende Keule, du Vielgerufener. Die erbaulich Redenden feierten Indra mit Lobgesängen; sie bestärkten ihn, den Drachen zu erlegen.

Die Menschen machten für dein Ross den Wagen Tvaschtar den lichten Blitz, o vielgerufner, Die Priester durch Gesänge ihn erfreuend verliehn ihm Kraft, die Schlange zu erschlagen.

Ану смастерили тебе колесницу для коня,
Тваштар – сверкающую ваджру, о многопризываемый.
Брахманы, возвеличивающие Индру песнопениями,
Усилили (его) для убийства змея.

• इन्द्र:
• अमहीयुः
• निचृत्त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (पुरुहूत) बहुतों से स्तुति किये गये राजन् ! जो (अनवः) मनुष्य (ते) आपके (अश्वाय) शीघ्र गमन के लिये (रथम्) वाहन को (तक्षन्) रचें और (त्वष्टा) सब प्रकार से विद्या से प्रदीप्तजन (द्युमन्तम्) प्रकाशयुक्त (वज्रम्) शस्त्र और अस्त्र के समूह को गिराता है और (महयन्तः) प्रशंसा करते हुए (ब्रह्माणः) चारों वेदों के जाननेवाले विद्वान् (अर्कैः) सत्कार के अत्यन्त सिद्ध करनेवाले विचारों वचनों वा कर्मों से आप (इन्द्रम्) अखण्ड ऐश्वर्य्ययुक्त राजा की (अवर्धयन्) वृद्धि करते हैं और (अहये) मेघ के लिये (हन्तवै) नाश करने की वृद्धि करते हैं, उनका (उ) तर्कपूर्वक आप निरन्तर सत्कार करिये ॥४॥

भावार्थभाषाः - राजाओं की योग्यता है कि जो अन्तःकरण से राज्य की उन्नति करने की इच्छा करें, वे सदा ही सत्कार करने योग्य हैं ॥४॥

अन्वय: हे पुरुहूत राजन् ! येऽनवस्तेऽश्वाय रथं तक्षन् त्वष्टा द्युमन्तं वज्रं निपातयति महयन्तो ब्रह्माणोऽर्कैस्त्वामिन्द्रमवर्धयन्नहये हन्तवैऽवर्धयंस्तानु त्वं सततं सत्कुरु ॥४॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (अनवः) मनुष्याः। अनव इति मनुष्यनामसु पठितम्। (निघं०२.३) (ते) तव (रथम्) (अश्वाय) सद्योगमनाय (तक्षन्) रचयन्तु (त्वष्टा) सर्वतो विद्यया प्रदीप्तः (वज्रम्) शस्त्रास्त्रसमूहम् (पुरुहूत) बहुभिः स्तुत (द्युमन्तम्) (ब्रह्माणः) चतुर्वेदविदः (इन्द्रम्) अखण्डैश्वर्यं राजानम् (महयन्तः) पूजयन्तः (अर्कैः) सत्कारसाधकतमैर्विचारैर्वचनैः कर्मभिर्वा (अवर्धयन्) वर्धयन्ति (अहये) मेघाय (हन्तवै) हन्तुम् (उ) वितर्के ॥४॥

भावार्थभाषाः - राज्ञां योग्यतास्ति येऽन्तःकरणेन राज्योन्नतिं कर्त्तुमिच्छेयुस्ते राज्ञा सदैव माननीयाः ॥४॥

भावार्थभाषाः - जे अन्तकरणापासून राजाची उन्नती करण्याची इच्छा बाळगतात त्यांचा राजाने सदैव सत्कार करावा. ॥ ४ ॥

• देवता - इन्द्रः
• ऋषिः - अवस्युरात्रेयः
• छन्दः - त्रिष्टुप्

वृ꣡ष्णे य꣡त् ते वृ꣡षणो अर्क꣡म् अ꣡र्चान्
इ꣡न्द्र ग्रा꣡वाणो अ꣡दितिः सजो꣡षाः
अनश्वा꣡सो ये꣡ पव꣡यो अरथा꣡
इ꣡न्द्रेषिता अभ्य् अ꣡वर्तन्त द꣡स्यून्

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
árcān ← √r̥c- (root)
{number:PL, person:3, mood:SBJV, tense:PRS, voice:ACT}

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

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

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

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

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

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

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

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

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

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

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

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

yé ← yá- (pronoun)
{}

abhí ← abhí (invariable)
{}

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

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

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

वृष्णे॑ । यत् । ते॒ । वृष॑णः । अ॒र्कम् । अर्चा॑न् । इन्द्र॑ । ग्रावा॑णः । अदि॑तिः । स॒ऽजोषाः॑ ।
अ॒न॒श्वासः॑ । ये । प॒वयः॑ । अ॒र॒थाः । इन्द्र॑ऽइषिताः । अ॒भि । अव॑र्तन्त । दस्यू॑न् ॥

• vṛṣṇe ← vṛṣan
• [noun], dative, singular, masculine
• “bull; Indra; stallion; Vṛṣan; man.”

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

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

• vṛṣaṇo ← vṛṣaṇaḥ ← vṛṣan
• [noun], nominative, plural, masculine
• “bull; Indra; stallion; Vṛṣan; man.”

• arkam ← arka
• [noun], accusative, singular, masculine
• “Calotropis gigantea Beng.; sun; copper; Surya; hymn; twelve; fire; beam.”

• arcān ← arc
• [verb], plural, Present conjunctive (subjunctive)
• “sing; worship; honor; praise; welcome.”

• indra
• [noun], vocative, singular, masculine
• “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”

• grāvāṇo ← grāvāṇaḥ ← grāvan
• [noun], nominative, plural, masculine
• “stone; millstone; grindstone; mountain.”

• aditiḥ ← aditi
• [noun], nominative, singular, feminine
• “Aditi; aditi [word].”

• sajoṣāḥ ← sajoṣas
• [noun], nominative, singular, feminine
• “consentaneous; combined; associated; united.”

• anaśvāso ← an
• [adverb]
• “not.”

• anaśvāso ← aśvāsaḥ ← aśva
• [noun], nominative, plural, masculine
• “horse; aśva [word]; Aśva; stallion.”

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

• pavayo ← pavayaḥ ← pavi
• [noun], nominative, plural, masculine
• “vajra; tire; rim.”

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

• ‘rathā ← rathāḥ ← ratha
• [noun], nominative, plural, masculine
• “chariot; warrior; ratha [word]; Dalbergia oojeinensis; rattan.”

• indreṣitā ← indra
• [noun], masculine
• “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”

• indreṣitā ← iṣitāḥ ← iṣay ← √iṣ
• [verb noun], nominative, plural

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

• avartanta ← vṛt
• [verb], plural, Imperfect
• “behave; happen; exist; return; dwell; die; roll; continue; act; exist; feed on; issue; move; travel; proceed; turn; situate; drive; account for; begin; do; inhere; revolve.”

• dasyūn ← dasyu
• [noun], accusative, plural, masculine
• “savage; outcast; mugger.”

हे इन्द्र यत् यदा वृषणः सेचनसमर्था मरुतः वृष्णे कामानां वर्षित्रे ते तुभ्यम् अर्कं स्तोत्रम् अर्चान् अस्तुवन् अकुर्वन्नित्यर्थः । तदा अदितिः अदीनाः ॥ वचनव्यत्ययः ॥ ग्रावाणः अभिषवपाषाणाः सजोषाः संगता बभूवुरिति शेषः । अनश्वासः अश्ववर्जिताः अरथाः रथहीनाः इन्द्रेषिताः इन्द्रेण प्रेषिताः पवयः पवमाना गच्छन्तः ये मरुतः दस्यून् शत्रून् अभ्यवर्तन्त अभिभूतान् कुर्वन्तो वर्तन्ते स्म ते मरुतोऽर्चानिति संबन्धः ॥ ॥ २९ ॥

हे इन्द्र ते तुभ्यं वृष्णे वर्षित्रे अभिमतदात्रे । षष्ठ्यर्थे चतुर्थी । तव वर्षितुः अर्कम् अर्चनीयमाज्ञां अर्चनीयं वा ते तव यागमर्चानर्चयन्ति पूजयन्ति । लेट्याडागमः ।

के ? वृषणः ग्राव्णः वर्षितारो मेघाः वृष्टिं कुर्वन्तस्तवार्कमर्चयन्ति मेघा इत्यर्थः । ‘वा षपूर्वस्य निगमे’ इति दीर्घाभावः । अदितिः पृथिवी च सजोषाः समानप्रीतिः त्वया तैर् वा मेघैरानुकूल्यं भजमाना सस्याद्युत्पादयतस्तव कर्मार्कम् अर्चयति । यद् यदा एवमेते कुर्वन्ति, तदानीं दुष्टात्मानो दस्यवोपि त्वयैव हन्तव्या इति तत्प्रार्थयते - अनश्वासः अश्वरहिताः । ‘आज्जसेरसुक्’ अरथाः रथरहिताः अश्वरथमनपेक्षमाणाः । ‘नञ्सुभ्याम्’ इत्युत्तरपदान्तोदात्तत्वम् । ये पवयस् तवायुधविशेषाः इन्द्रेषितास् सर्वदेन्द्रेणैव प्रेषिताः अन्येन प्रेषितुम् अशक्याः ; ते दस्यून् अभ्यवर्तन्त दस्यूनभिवर्तन्तां आभिमुख्येन हन्तुं वर्तन्ताम् । स्वरणादिद्वारा अस्मदुपक्षपयितारो दस्यवः । तानभिभूय पराजितान्कृत्वा सर्वदाऽस्मान्रक्षन्तो वर्तन्तामिति भावः । छान्दसो लङ् । एवं सर्वस्य लोकस्य रक्षको महात्मा त्वम् ; अतोस्माकमपि महायज्ञमुपनयेति ॥

English translation:

“When the Maruts, the showerers (of benefits), glorify you, Indra, the showerer (of desires), with praises, and the exulting stones delight (to bruise the Soma), then, without horses, without chariots, they, the purifying (Maruts), dispatched by Indra, have overcome the Dasyus.”

When for you the bull, o Indra, the bulls and the pressing stones will chant a chant, with Aditi in concord—
the (pressing stones like) wheel-rims which, (even) without horses,
without chariots, but impelled by Indra, rolled over the Dasyus—

Unlike 4a where I separate the identically positioned enclitic gen. from the following instr., I do take asya here with krátubhiḥ, which, unlike svadháyā, is frequently found with a gen. With Geldner I think the referent is Indra (contra Witzel Gotō, who take it to be Vṛtra-Śuṣṇa).

I take níṣattam as proleptic, depicting Vṛtra’s position after the action of ní jaghāna in the immediately preceding pāda (4d). With Geldner I consider 5a essentially a continuation of 4d and supply the same verb.

In b I supply ‘thinking himself’ with amarmáṇaḥ on the basis of 3c and of the almost identical III.32.4cd … viveda, amarmáṇo mányamānasya márma. The verb in b, vidát, is accented because of the following íd (see Grassmann s.v. íd 5, though there are fewer clear examples than he presents, since many of them are also pāda-initial). The Indra-reference shifts from 3rd to 2nd between the first and second hemistich, but this is scarcely novel.

When heroes sang their laud to thee the Hero, Indra! and stones and Aditi accordant,
Without or steed or chariot were the fellies which, sped by Indra, rolled upon the Dasytis.

What time the strong sang praise to the strong,
O Indra, the stones and Aditi in unison,
Without steeds or chariots were the fellies
Which, sped by Indra, rolled against the Dasyus.

Als dir, dem Bullen, die Bullen, o Indra, den Lobgesang anstimmten, da waren die Preßsteine, die Aditi einverstanden, welche Steine wie Radschienen von Indra entsandt, ohne Roß und Wagen auf die Dasyu´s losgingen.

Als dir dem Stier die Stiere Preislied sangen vereint die Stiere, Indra, und der Saftstrom, Da rollten Räder ohne Ross und Wagen beeilt von Indra über alle Feinde.

Когда тебе, быку, быки пропели песнопения,
Давильные камни, о Индра, (и) Адити (были) единодушны.
Ободья, что без коней (и) без колесниц,
Посланные Индрой, наехали на дасью.

• इन्द्र:
• अमहीयुः
• त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (इन्द्र) दुष्ट दलों के नाश करनेवाले राजन् ! (यत्) जिन (वृष्णे) वृष्टि करनेवाले (ते) आपके लिये (अर्कम्) सत्कार करने योग्य का प्रजाजन (अर्चान्) सत्कार करें वह जैसे (वृषणः) वर्षा के निमित्त (ग्रावाणः) मेघ और (सजोषाः) समान प्रीति का सेवन करनेवाला और (अदितिः) अन्तरिक्ष वर्त्तमान हैं, वैसे हूजिये और (ये) जो (अरथाः) वाहनों से रहित (अनश्वासः) घोड़ों से रहित (इन्द्रेषिताः) स्वामी से प्रेरणा किये गये (पवयः) चक्र (दस्यून्) दुष्ट चोरों के (अभि) सन्मुख (अवर्त्तन्त) वर्त्तमान हैं, उनका आप निरन्तर सत्कार कीजिये ॥५॥

भावार्थभाषाः - जो राजाजन मेघ के सदृश सुख वर्षाने और आकाश के सदृश नहीं हिलनेवाले, अग्नि आदिकों के वाहनों को रच के इधर-उधर भ्रमण करके दुष्ट चोरों का नाश करके प्रजाओं को प्रसन्न करें, वे भाग्यशाली होते हैं ॥५॥

अन्वय: हे इन्द्र राजन् ! यद्यस्मै वृष्णे तेऽर्कं प्रजाजना अर्चान् स यथा वृषणो ग्रावाणः सजोषा अदितिश्च वर्त्तन्ते तथा भव येऽरथा अनश्वास इन्द्रेषिताः पवयो दस्यूनभ्यवर्त्तन्त तांस्त्वं सततं सत्कुर्याः ॥५॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (वृष्णे) वृष्टिकराय (यत्) यस्मै (ते) तुभ्यम् (वृषणः) वृष्टिनिमित्ताः (अर्कम्) पूजनीयम् (अर्चान्) पूजयन्तु (इन्द्र) दुष्टदलहर (ग्रावाणः) मेघाः (अदितिः) अन्तरिक्षम् (सजोषाः) समानप्रीतिसेवी (अनश्वासः) अविद्यमाना अश्वा येषु ते (ये) (पवयः) चक्राणि (अरथाः) अविद्यमाना रथा येषान्ते (इन्द्रेषिताः) इन्द्रेण स्वामिना प्रेरिताः (अभि) (अवर्त्तन्त) वर्त्तन्ते (दस्यून्) दुष्टाञ्चोरान् ॥५॥

भावार्थभाषाः - ये राजानो मेघवत्सुखवर्षका आकाशवदक्षोभा अग्न्यादियानानि रचयित्वेतस्ततो भ्रमणं विधाय दस्यून् हत्वा प्रजाः प्रसादयेयुस्ते भाग्यशालिनो जायन्ते ॥५॥

भावार्थभाषाः - जे राजे मेघाप्रमाणे सुखाचा वर्षाव व आकाशाप्रमाणे स्थिर असतात. अग्नी इत्यादीद्वारे वाहन निर्माण करून इकडे तिकडे भ्रमण करतात व दुष्ट चोरांचा नाश करतात तेच प्रजेला प्रसन्न करून भाग्यशाली बनतात. ॥ ५ ॥

• देवता - इन्द्रः
• ऋषिः - अवस्युरात्रेयः
• छन्दः - त्रिष्टुप्

प्र꣡ ते पू꣡र्वाणि क꣡रणानि वोचम्
प्र꣡ नू꣡तना मघवन् या꣡ चक꣡र्थ
श꣡क्तीवो य꣡द् विभ꣡रा रो꣡दसी उभे꣡
ज꣡यन्न् अपो꣡ म꣡नवे दा꣡नुचित्राः

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
káraṇāni ← káraṇa- (nominal stem)
{case:ACC, gender:N, number:PL}

prá ← prá (invariable)
{}

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

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

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

cakártha ← √kr̥- (root)
{number:SG, person:2, mood:IND, tense:PRF, voice:ACT}

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

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

prá ← prá (invariable)
{}

yā́ ← yá- (pronoun)
{case:ACC, gender:N, number:PL}

ródasī ← ródasī- (nominal stem)
{case:NOM, gender:F, number:DU}

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

ubhé ← ubhá- (pronoun)
{case:NOM, gender:F, number:DU}

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

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

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

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

jáyan ← √ji- 1 (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:ACT}

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

प्र । ते॒ । पूर्वा॑णि । कर॑णानि । वो॒च॒म् । प्र । नूत॑ना । म॒घ॒ऽव॒न् । या । च॒कर्थ॑ ।
शक्ति॑ऽवः । यत् । वि॒ऽभराः॑ । रोद॑सी॒ इति॑ । उ॒भे इति॑ । जय॑न् । अ॒पः । मन॑वे । दानु॑ऽचित्राः ॥

• pra
• [adverb]
• “towards; ahead.”

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

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

• karaṇāni ← karaṇa
• [noun], accusative, plural, neuter
• “instrument; production; sense organ; cause; performance; karaṇa; creation; tool; action; position; means; causing; transformation; sensing; procedure; instrumental; elimination; applicability; devising.”

• vocam ← vac
• [verb], singular, Aorist inj. (proh.)
• “say; describe; name; tell; address; enumerate; call; state; teach; explain; say; declare; speak; define; declare; order; address; recommend; answer; deem; recite; approve; proclaim; indicate; determine; mention; designate.”

• pra
• [adverb]
• “towards; ahead.”

• nūtanā ← nūtana
• [noun], accusative, plural, neuter
• “new; fresh; recent; contemporary; present(a); first.”

• maghavan
• [noun], vocative, singular, masculine
• “Indra; maghavan [word].”

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

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

• śaktīvo ← śaktīvas ← śaktīvat
• [noun], vocative, singular, masculine
• “mighty.”

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

• vibharā ← vibharāḥ ← vibhṛ ← √bhṛ
• [verb], singular, Present conjunctive (subjunctive)

• rodasī ← rodas
• [noun], accusative, dual, neuter
• “heaven and earth; Earth.”

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

• jayann ← jayan ← ji
• [verb noun], nominative, singular
• “overcome; cure; win; conquer; control; win; succeed; remove; beat; govern; surpass; suppress.”

• apo ← apaḥ ← ap
• [noun], accusative, plural, feminine
• “water; body of water; water; ap [word]; juice; jala.”

• manave ← manu
• [noun], dative, singular, masculine
• “Manu; mantra; Manusmṛti; fourteen; man; manu [word]; Vaivasvata; incantation; sacred text.”

• dānucitrāḥ ← dānu
• [noun], neuter
• “Dānu; dew; drop.”

• dānucitrāḥ ← citrāḥ ← citra
• [noun], accusative, plural, feminine
• “manifold; extraordinary; beautiful; divers(a); varicolored; bright; bright; bright; outstanding; agitated; aglitter(p); brilliant; painted; obvious; patched; bizarre.”

हे इन्द्र ते त्वदीयानि पूर्वाणि पुरातनानि करणानि कर्माणि प्र वोचम् अहं प्रकर्षेण ब्रवीमि । नूतना नूतनानि नवानि कर्माणि प्र वोचं प्रब्रवीमि । हे मघवन् धनवन्निन्द्र या यानि कर्माणि चकर्थ कृतवानसि तानि प्र वोचमिति संबन्धः । हे शक्तीवः शक्तिमन् । शक्तिर्वज्रं कर्म वा । तद्वन्निन्द्र यत् यस्त्वम् उभे रोदसी द्यावापृथिव्यौ जयन् वशीकुर्वन् अपः उदकानि मनवे मनुष्याय विभराः विविच्य बिभर्षि । कीदृशीः । दानुचित्राः चित्रदानाः ॥

English translation:

“I celebrate, Maghavan, your ancient exploits, and those which you have newly achieved; wielder of the thunderbolt, subjugating both heaven and earth, you have distributed the wonderfully bountiful waters to man.”

I will proclaim your previous deeds, proclaim the current ones that you have done, bounteous one,
when, potent one, you will pull apart both world-halves, winning the waters, bright in drops, for Manu.

Though Grassmann refuses to tr., katpayám seems to contain the pejorative kaprefix; see EWA s.v. ká1 , p. 285.

For ápa √gṝ ‘taunt’ see comm. ad V.29.4. As Oberlies (Relig. I.401) points out, this gerund depicts a pre-battle boasting/insulting match – trash talk (needless to say, this last is not Oberlies’s formulation).

What to do with uccaíḥ is unclear. Most take it with the gerund apagū́rya; so Geldner “hoch ausholend,” with his interpr. of the gerund as belonging to a √gṝ ‘hold out’; with the assignment to ápa √gṝ ‘insult’, Schaeffer “nachdem er laut Schmähreden geführt hat”; Oberlies “nachdem er ihn [zuvor] mit lauter Stimme geschmäht hatte”; Witzel Gotō “indem er ihn von oben herab verspottete.” The Schaeffer / Oberlies interpr. of the adverb as ‘loud’ is appealing, but uccā́is always positional in the RV. The Witzel Gotō interpr. recognizes this fact, but insulting from above seems an odd activity. I take it rather with jaghāna. A fatal blow is more likely to come from above than a taunt, and it is notable how often in the hymn it is emphasized that Vṛtra was smashed down: 1d áva … han, 4d ní jaghāna, 5a níṣattam, 7d adhamám, 8d ní … āvṛnak. To depict Indra as correspondingly acting above provides the thematic complement. Note also úd … índraḥ … vádhar yámiṣṭa (“… held up …”) in the next hemistich, 7ab.

I will declare thine exploits wrought aforetime, and, Maghavan, thy deeds of late achievement,
When, Lord of Might, thou sunderedst earth and heaven, winning for man the moistly-gleaming waters.

Deine früheren Taten will ich verkünden, deine neuesten, die du Gabenreicher getan hast, daß du Mächtiger beide Welthälften trenntest, die Gewässer für Manu erobernd, die durch ihre Gaben glänzen.

Nun will ich preisen deine alten Thaten, die neuen auch, die, Mächt’ger, du vollbracht hast, Dass beide Welten, starker, du erschliessest, dem Menschen schaffend tropfenhelle Wasser.

Я хочу провозгласить твои прежние деяния,
(Хочу) про(возгласить) нынешние, о щедрый, что ты совершил:
(То,) о могущественный, что ты разъял две половины вселенной,
Покоряя для Ману вoды, сверкающие влагой.

• इन्द्र:
• अमहीयुः
• त्रिष्टुप्
• धैवतः

अब विद्वानों के गुणों को कहते हैं ॥

पदार्थान्वयभाषाः - हे (शक्तीवः) बहुत प्रकार की सामर्थ्य से युक्त (मघवन्) श्रेष्ठ ऐश्वर्य्यवाले राजन् ! बुद्धिमान् जन (यत्) जैसे (या) जिन (पूर्वाणि) प्राचीन (करणानि) साधनों और जिन (नूतना) नवीनों को (प्र) सिद्ध करते हैं, उन साधनों का मैं (ते) आपके लिये वैसे (प्र, वोचम्) उपदेश करूँ और जो (विभराः) विशेष करके पोषण करने और (दानुचित्राः) अद्भुत दानवाले विद्वान् जन (मनवे) मनुष्य के लिये (उभे) दोनों (रोदसी) अन्तरिक्ष और पृथिवी को जनाते हैं, उनके साथ आप मनुष्य के लिये (अपः) सूर्य्य जैसे जलों को वैसे शत्रुओं के प्राणों को (जयन्) जीतते हुए उनके सुख के लिये सत्कार को (चकर्थ) करते हैं ॥६॥

भावार्थभाषाः - हे राजा आदि जनो ! जो विद्वान् जन आप लोगों के लिये अनादिकाल से सिद्ध राजनीति और विजय के उपायों की शिक्षा करें, उनको अपने आत्मा के सदृश आप लोग सत्कार करें ॥६॥

अन्वय: हे शक्तीवो मघवन् राजन् ! विपश्चितो यद्या पूर्वाणि करणानि या नूतना प्र साध्नुवन्ति तान्यहं ते तथा प्र वोचं ये विभरा दानुचित्रा विद्वांसो मनव उभे रोदसी विज्ञापयन्ति तैः सह त्वं मनवेऽपो जयँस्तेषां सुखाय सत्कारं चकर्थ ॥६॥

अथ विद्वद्गुणानाह ॥

पदार्थान्वयभाषाः - (प्र) (ते) तुभ्यम् (पूर्वाणि) प्राचीनानि (करणानि) कुर्वन्ति यैस्तानि साधनानि (वोचम्) उपदिशेयम् (प्र) (नूतना) नवीनानि (मघवन्) पूजितैश्वर्य (या) यानि (चकर्थ) करोषि (शक्तीवः) शक्तिर्बहुविधं सामर्थ्यं विद्यते यस्य तत्सम्बुद्धौ (यत्) यथा (विभराः) ये विशेषेण विभरन्ति पोषयन्ति ते (रोदसी) द्यावापृथिव्यौ (उभे) (जयन्) (अपः) सूर्यो जलानीव शत्रुप्राणान् (मनवे) मनुष्याय (दानुचित्राः) चित्राण्यद्भुतानि दानानि येषान्ते ॥६॥

भावार्थभाषाः - हे राजादयो जना ! ये विद्वांसो युष्मान् सनातनीं राजनीतिं विजयोपायाँश्च शिक्षेरँस्तान् स्वात्मवद्भवन्तः सत्कुर्वन्तु ॥६॥

भावार्थभाषाः - हे राजजनांनो! जे विद्वान तुमच्यासाठी सनातन राजनीती व विजयाचे उपाय सुचवितात त्यांचा तुम्ही आपल्या आत्म्याप्रमाणे सत्कार करा. ॥ ६ ॥

• देवता - इन्द्रः
• ऋषिः - अवस्युरात्रेयः
• छन्दः - त्रिष्टुप्

त꣡द् इ꣡न् नु꣡ ते क꣡रणं दस्म विप्र
अ꣡हिं य꣡द् घ्न꣡न्न् ओ꣡जो अ꣡त्रा꣡मिमीथाः
शु꣡ष्णस्य चित् प꣡रि माया꣡ अगृभ्णाः
प्रपित्वं꣡ य꣡न्न् अ꣡प द꣡स्यूँर् असेधः

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

ít ← ít (invariable)
{}

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

nú ← nú (invariable)
{}

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

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

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

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

ámimīthāḥ ← √mā- 1 (root)
{number:SG, person:2, mood:IND, tense:IPRF, voice:MED}

átra ← átra (invariable)
{}

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

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

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

agr̥bhṇāḥ ← √gr̥bhⁱ- (root)
{number:SG, person:2, mood:IND, tense:IPRF, voice:ACT}

cit ← cit (invariable)
{}

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

pári ← pári (invariable)
{}

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

ápa ← ápa (invariable)
{}

asedhaḥ ← √sidh- (root)
{number:SG, person:2, mood:IND, tense:IPRF, voice:ACT}

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

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

yán ← √i- 1 (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:ACT}

तत् । इत् । नु । ते॒ । कर॑णम् । द॒स्म॒ । वि॒प्र॒ । अहि॑म् । यत् । घ्नन् । ओजः॑ । अत्र॑ । अमि॑मीथाः ।
शुष्ण॑स्य । चि॒त् । परि॑ । मा॒याः । अ॒गृ॒भ्णाः॒ । प्र॒ऽपि॒त्वम् । यन् । अप॑ । दस्यू॑न् । अ॒से॒धः॒ ॥

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

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

• nu
• [adverb]
• “now; already.”

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

• karaṇaṃ ← karaṇam ← karaṇa
• [noun], nominative, singular, neuter
• “instrument; production; sense organ; cause; performance; karaṇa; creation; tool; action; position; means; causing; transformation; sensing; procedure; instrumental; elimination; applicability; devising.”

• dasma
• [noun], vocative, singular, masculine
• “overlord.”

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

• viprāhiṃ ← ahim ← ahi
• [noun], accusative, singular, feminine
• “snake; lead; nāga; Nāga; ahi [word]; Vṛtra.”

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

• ghnann ← ghnan ← han
• [verb noun], nominative, singular
• “kill; cure; māray; remove; destroy; hit; injure; damage; destroy; paralyze; hurt; forge; beat; cut off; stop; overwhelm; kick; hunt; affect; strike; hammer; love; obstruct; shoot.”

• ojo ← ojaḥ ← ojas
• [noun], accusative, singular, neuter
• “strength; power; ojas; ojas [word]; potency; might.”

• atrāmimīthāḥ ← atra
• [adverb]
• “now; there; then; then; there; here; here; in the following; alternatively; now.”

• atrāmimīthāḥ ← mimīthāḥ ← mā
• [verb], singular, Present optative
• “weigh; measure; total; last; weigh; measure; give away; transform.”

• śuṣṇasya ← śuṣṇa
• [noun], genitive, singular, masculine
• “Śuṣṇa.”

• cit
• [adverb]
• “even; indeed.”

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

• māyā ← māyāḥ ← māyā
• [noun], accusative, plural, feminine
• “magic trick; Māyā; deception; illusion; māyā [word]; disguise; trick.”

• agṛbhṇāḥ ← grah
• [verb], singular, Imperfect
• “take; grasp; take out; extract; perceive; pick; assume; include; accept; understand; use; learn; possess; keep; choose; accept; afflict; suck; paralyze; mention; mistake; eat; wear; embrace; fill into; capture; eclipse; get; collect; hand down; marry; heed; touch.”

• prapitvaṃ ← prapitvam ← prapitva
• [noun], accusative, singular, neuter
• “beginning.”

• yann ← yan ← i
• [verb noun], nominative, singular
• “go; travel; enter (a state); return; walk; continue; reach; ask.”

• apa
• [adverb]
• “away.”

• dasyūṃr ← dasyu
• [noun], accusative, plural, masculine
• “savage; outcast; mugger.”

• asedhaḥ ← sidh
• [verb], singular, Imperfect
• “chase away; repel.”

हे दस्म दर्शनीय विप्र मेधाविन्निन्द्र त्वम् अत्र अस्मिँल्लोके अहिं वृत्रमसुरं घ्नन् हिंसन् यत् ओजः यद्बलम् अमिमीथाः प्रकाशितवानसि तदिन्नु तत्खलु ते त्वदीयं करणं कर्म विद्यते । अपि च शुष्णस्य चित् एतन्नामकस्याप्यसुरस्य संबन्धिनीः मायाः प्रज्ञाः परि अगृभ्णाः परिगृहीतवानसि । हे इन्द्र त्वं प्रपित्वं संग्रामं समीपं वा यन् प्राप्नुवन् दस्यून् असुरान् अप असेधः अपाबाधथाः ॥

English translation:

“Handsome and sagacious Indra, this is your deed, that, slaying Ahi, you have here displayed your vigour; you have arrested the devices of Śuṣṇa urging the combat; you have overcome the Dasyus.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Have arrested the devices of Śuṣṇa: śuṣṇasya cit pari māyā agṛbhṇāḥ: mayaḥ = yuvatiḥ, young damsels, you have seized upon, or carried off, the young women of Śuṣṇa

Just this now is your deed, wondrous poet: that smashing the serpent, you measured out your strength there.
Even Śuṣṇa’s magic arts you enveloped; on your way to the ritual meal you repelled the Dasyus.

vádhar appears here in the same metrical position as in 3b. There the weapon was Vṛtra’s (which Indra struck away), while here it is Indra’s. Another example of vocab. first used of Vṛtra reassigned to Indra – like ékaḥ … apratíḥ in 3a and the similar expression in 9a. Indeed, ápratītam appears here in b, characterizing Indra’s weapon, which is ‘might’ itself (sáhaḥ). The use of sáhaḥ as an appositive here supports my view of the same usage of this word in V.31.3 (contra Geldner [/Witzel Gotō]). There it characterizes Indra himself. It is even possible that sáho ápratītam here is nominative and an appositive to índraḥ, rather than an acc. and appositive to vádhar, though the juxtaposition of the two terms in b makes that unlikely. In any case note the similarity in phrasing: 31.3a # úd yát sáhaḥ … 32.7ab # úd yád … sáhaḥ; the verbs in these clauses are also rhyming: 31.3 ájaniṣṭa, 32.7 yámiṣṭa.

As noted ad vs. 4, the poetic repair effected by prábhṛtā mádasya in 5c is somewhat muddied by 7c vájrasya prábhṛtau. What exactly this latter phrase means is not clear. I doubt that Geldner’s “im Schlag mit der Keule” is correct, since ‘strike’ is not a standard sense of prá √bhṛ (the closest we get is ‘bear down on’). Witzel Gotō’s “beim Vorführen des Vajra” is similar to my “at the proffering of the mace” (‘proffer’ having been chosen to match the tr. of this lexeme in 4c and 5c). The English idiom “present arms” is a direct correspondent, though the action in the English phrase is a gesture of respect, not (as here) of intimidation. The point of both úd … vádhar yámiṣṭa “held up his weapon” and vájrasya prábhṛtau seems to be to show Vṛtra the unbeatable power of the vájra-. See also the mahatā́vadhéna in 8c.

This is thy deed, e’en this, Wonderful! Singer! that, slaying Ahi, here thy strength thou showedst,
Didst check and stay e’en gusna’s wiles and magic, and, drawing nigh, didst chase away the Dasytis.

Das war fürwahr dein Werk, du redekundiger Meister, daß du den Drachen erlegend an ihm deine Stärke gemessen hast. Selbst des Susna Zaubereien hast du erfaßt; den Vorsprung gewinnend hast du die Dasyu´s abgewehrt.

Und diese That auch, wunderbarer, weiser, dass dort die Schlange tödtend Kraft du zeigtest; Des Çuschna Listen auch hast du bemeistert, und vorwärtsdringend triebst du weg die Feinde.

И вот это еще твое деяние, о чудесный поэт:
Что, убивая змея, ты измерил тут (свою) силу.
Ты овладел колдовскими чарами самого Шушны.
Стремительно двигаясь, ты выдворил дасью.

• इन्द्र:
• अमहीयुः
• निचृत्त्रिष्टुप्
• धैवतः

• देवता - इन्द्रः;इन्द्रः कुत्सो वा~इन्द्र उशना वा
• ऋषिः - अवस्युरात्रेयः
• छन्दः - त्रिष्टुप्

तुव꣡म् अपो꣡ य꣡दवे तुर्व꣡शाय
अ꣡रमयः सुदु꣡घाः पार꣡ इन्द्र
उग्र꣡म् अयातम् अ꣡वहो ह कु꣡त्सं
सं꣡ ह य꣡द् वाम् उश꣡ना꣡रन्त देवाः꣡

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

áramayaḥ ← √ram- (root)
{number:SG, person:2, mood:IND, tense:IPRF, voice:ACT}

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

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

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

ávahaḥ ← √vah- (root)
{number:SG, person:2, mood:IND, tense:IPRF, voice:ACT}

ayātam ← √yā- 1 (root)
{number:SG, person:2, mood:IND, tense:IPRF, voice:ACT}

ha ← ha (invariable)
{}

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

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

áranta ← √r̥- 1 (root)
{number:PL, person:3, mood:INJ, tense:AOR, voice:MED}

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

ha ← ha (invariable)
{}

sám ← sám (invariable)
{}

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

vām ← tvám (pronoun)
{case:ACC, number:DU}

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

त्वम् । अ॒पः । यद॑वे । तु॒र्वशा॒य । अर॑मयः । सु॒ऽदुघाः॑ । पा॒रः । इ॒न्द्र॒ ।
उ॒ग्रम् । अ॒या॒त॒म् । अव॑हः । ह॒ । कुत्स॑म् । सम् । ह॒ । यत् । वा॒म् । उ॒शना॑ । अर॑न्त । दे॒वाः ॥

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

• apo ← apaḥ ← ap
• [noun], accusative, plural, feminine
• “water; body of water; water; ap [word]; juice; jala.”

• yadave ← yadu
• [noun], dative, singular, masculine
• “Yadu; Yadu.”

• turvaśāyāramayaḥ ← turvaśāya ← turvaśa
• [noun], dative, singular, masculine

• turvaśāyāramayaḥ ← aramayaḥ ← ramay ← √ram
• [verb], singular, Imperfect
• “love; please; gladden; dam.”

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

• sudughāḥ ← dughāḥ ← dugha
• [noun], accusative, plural, feminine
• “yielding.”

• pāra ← pāraḥ ← pāra
• [noun], nominative, singular, masculine
• “pāra [word].”

• indra
• [noun], vocative, singular, masculine
• “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”

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

• ayātam ← yā
• [verb], dual, Root aorist (Ind.)
• “go; enter (a state); travel; disappear; reach; come; campaign; elapse; arrive; drive; reach; leave; run; depart; ride.”

• avaho ← avahaḥ ← vah
• [verb], singular, Imperfect
• “transport; bring; marry; run; drive; vāhay; drive; run; pull; nirvāpay; blow; transport; discharge; assume; remove.”

• ha
• [adverb]
• “indeed; ha [word].”

• kutsaṃ ← kutsam ← kutsa
• [noun], accusative, singular, masculine
• “Kutsa; kutsa [word].”

• saṃ ← sam
• [adverb]
• “sam; together; together; saṃ.”

• ha
• [adverb]
• “indeed; ha [word].”

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

• vām ← tvad
• [noun], accusative, dual
• “you.”

• uśanāranta ← uśanā
• [noun], instrumental, singular, feminine

• uśanāranta ← ranta ← ram
• [verb], singular, Root aorist (Ind.)
• “delight; rejoice; love; frolic; desire; give; calm; break.”

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

हे इन्द्र त्वं पारे नदीनां तीरे । प्रवृद्धाः। इति शेषः। ‘सुदुघाः ओषधिवनस्पतीन् सुष्ठु दुहतीः अपः उदकानि यदवे यदुनामकाय राज्ञे तुर्वशाय एतन्नामकाय राज्ञे च अरमयः रमितवानसि । हे इन्द्र युवाम् । त्वं कुत्सश्चेति शेषः । उग्रम् उद्गूर्णं शुष्णम् अयातम् अगच्छतम् । तदनन्तरं त्वं शुष्णं हत्वा कुत्सम् अवहो ह स्वगृहं प्रापितवानसि खलु । यत् यदा वां युवामिन्द्राकुत्सौ उशना भार्गवः देवाः च सम् अरन्त ह संभेजिरे खलु ॥

English translation:

“You, Indra, (abiding on the further bank), have rendered the fertilizing waters agreeable to Yadu and Turvaśu; you two, (Indra and Kutsa), have assailed the fierce (Śuṣṇa), and (having slain him), you have conveyed Kutsa (to his dwelling), and Uśanās and the gods have therefore honoured you both.”

You brought the waters, the good milkers, to rest for Yadu and Turvaśa, (when you were their) transport, Indra.
You two drove to the strong one [=Uśanā]—that is, you conveyed
Kutsa—when the gods encountered you two along with Uśanā.

The verb ā́dat ‘took’ is superficially active, though the idiom ā́√dā ‘take’ is ordinarily middle. As was seen already by Wackernagel, the form must be a remarked form of the older 3rd sg. middle root aor. The underlying form would be *ā́da, which can represent either an old -t-less 3rd sg. mid. ending (as in impf. *áduha à áduha+t) or, more likely, the simplification by degemination of an old *ā́d+ta with an originally -t-full ending. Of course this preform should have yielded ā́tta, but the fact that all other forms of the root aor. have a single d- (ádāt, etc.) could have induced the geminate to simplify (in this metrically non-diagnostic position after ā) and restore the d of the root. (Kümmel [Stativ 50-51] bases the -d-form on 3rd pl. ā́diran.) In any case the t-less *ā́da would have been activized like the t-less middle imperfects of the áduhat type. The resulting “active” stem could spread elsewhere; cf. 1st pl. ā́dāma in nearby V.30.15. For disc. and previous lit. see Kümmel ref. above. The form is very differently explained by Oldenberg, who assigns it to ā √dṛ ‘tear out’ by way of the sandhi form *ā́daḥ (← 2nd/3rd sg. *ā́dar) and what seems to me a somewhat sketchy remarking with -t (as if 2nd sg. = *ā́das, so 3rd sg. should = *ā́dat?). The morphological machinery required seems too complex for its purpose, to avoid a slightly aberrant use of ā́√dā, and since ā́√dṛ doesn’t take personal objects (Oldenberg finds one late ex.), its usage here would be aberrant as well. Geldner assigns it to ā́√dā, as do Witzel Gotō (with ref. to Kümmel, Stativ).

For the third time in the hymn, Vṛtra is described as śáyānam ‘lying’, each time in the same pāda-final position (2c, 6a, 8a), and pāda-final níṣattam (5a) ‘sunk, lit. sitting, down’ may be a sort of semantic pun on this positional characterization. In I.32, the Indra-Vṛtra hymn with clear phraseological and thematic parallels to this one, √śi ‘lie’ is also Vṛtra’s signature verb, esp. describing his position after his defeat, rather than before, as here.

Geldner suggests that árṇam is an anticipatory haplology (not his term) for

*arṇapám ‘drinking the flood’, immediately before madhupám. He is followed by Scarlatta (313 n. 444) and Witzel Gotō. I see no reason to accept this. The stem árṇa- exists; the stem *arṇapá- (/-pā́-) does not. More importantly, Vṛtra is known for confining the waters, not drinking them. As was just noted, √śi ‘lie’ is a defining verb for Vṛtra in both I.32 and this hymn. In the former he lies there as the released waters stream over him (I.32.8ab … amuyā́śáyānam, … áti yanty ā́paḥ; cf. also 8d, 10). Here, in complementary fashion, he is depicted as lying over them before his defeat.

Although most take atrá- as a PN, I still prefer the older derivation (see, e.g., Grassmann) from √ad ‘eat’ with simplification of the geminate (*at-trá-), pace EWA s.v. átri-. It does not have to have anything to do with the seer Atri (átri-), but átrin- ‘voracious’ is, in my opinion, derivationally connected.

Thou, Indra, on the farther bank forYadu and Turvaga didst stay the gushing waters.
Ye both assailed the fierce: thou barest Kutsa: when Gods and Usana came to you together.

Du stautest die angeschwollenen Gewässer für Yadu und Turvasa und warst ihr Hinübersetzer, Indra. Ihr beide ginget zu dem Gewaltigen. Du fuhrest den Kutsa, als euch beide die Götter mit Usanas zusammengebracht hatten.

Du liessest ruhn dem Turvaça und Jadu die Stromesflut, sie überführend, Indra; Den Unhold griffst du an mit Kutsa fahrend, als alle Götter heischend zu euch eilten.

Для Яду (и) Турваши ты, перевозчик,
Остановил набухшие воды, о Индра.
Вы оба отправились к грозному. Это ты вез Кутсу,
Когда вас обоих боги охотно направили к Ушанасу.

• इन्द्र:
• अमहीयुः
• त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (इन्द्र) अत्यन्त ऐश्वर्य्यदाता ! (पारः) पार लगानेवाले होते हुए (त्वम्) आप (तुर्वशाय) शीघ्र वश करने में समर्थ (यदवे) मनुष्य के लिये (सुदुघाः) उत्तम प्रकार पूर्ण करने योग्य (अपः) जलों के सदृश कर्म्मों को (अरमयः) रमावें और (उग्रम्) बड़े कष्ट से जिसको जीत सकें उस (अयातम्) न आये हुए (कुत्सम्) कुत्सित को (ह) निश्चय (सम्, अवहः) अच्छे प्रकार प्राप्त होवें तथा (यत्) जिसमें (उशना) कामना करते हुए (देवाः) विद्वान् जन (अरन्त) रमें, उसमें (ह) निश्चय (सम्, अवहः) अच्छे प्रकार प्राप्त होवें तथा (यत्) जिसमें (उशना) कामना करते हुए (देवाः) विद्वान् जन (अरन्त) रमें उसमें (ह) निश्चय (वाम्) आप दोनों अर्थात् आप को और पूर्वोक्त मनुष्य को रमावें ॥८॥

भावार्थभाषाः - ऐश्वर्य्यवाला मनुष्य अन्य जनों के लिये धन और धान्य आदिक देवें और जहाँ विद्वान् रमें, वहाँ ही सम्पूर्ण जन क्रीड़ा करें ॥८॥

अन्वय: हे इन्द्र ! पारः सँस्त्वं तुर्वशाय यदेव सुदुघा अपोऽरमय उग्रमयातं कुत्सं ह समवहः यद् यत्रोशना देवा अरन्त तत्र ह वां रमयेयुः ॥८॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (त्वम्) (अपः) जलानीव कर्माणि (यदवे) मनुष्याय (तुर्वशाय) सद्यो वशकरणसमर्थाय (अरमयः) रमय (सुदुघाः) सुष्ठु दोग्धुमर्हाः (पारः) यः पारयिता (इन्द्र) परमैश्वर्य्यप्रद (उग्रम्) दुर्जयम् (अयातम्) अप्राप्तम् (अवहः) प्राप्नुहि (ह) किल (कुत्सम्) (सम्) (ह) (यत्) (वाम्) युवाम् (उशना) कामयमानाः (अरन्त) रमन्ताम् (देवाः) विद्वांसः ॥८॥

भावार्थभाषाः - ऐश्वर्य्यवान् मनुष्योऽन्येभ्यो धनधान्यादिकं दद्याद्यत्र विद्वांसो रमेरंस्तत्रैव सर्वे क्रीडेरन् ॥८॥

भावार्थभाषाः - ऐश्वर्यवान माणसाने इतरांसाठी धन व धान्य इत्यादी द्यावे व जेथे विद्वान रमतो तेथेच संपूर्ण लोकांनी रमावे. ॥ ८ ॥

• देवता - इन्द्राकुत्सौ
• ऋषिः - अवस्युरात्रेयः
• छन्दः - त्रिष्टुप्

इ꣡न्द्राकुत्सा व꣡हमाना र꣡थेन
आ꣡ वाम् अ꣡त्या अ꣡पि क꣡र्णे वहन्तु
निः꣡ षीम् अद्भ्यो꣡ ध꣡मथो निः꣡ षध꣡स्थान्
मघो꣡नो हृदो꣡ वरथस् त꣡मांसि

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
índrākutsā ← indrākutsa- (nominal stem)
{case:VOC, gender:M, number:DU}

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

váhamānā ← √vah- (root)
{case:VOC, gender:M, number:DU, tense:PRS, voice:MED}

ā́ ← ā́ (invariable)
{}

ápi ← ápi (invariable)
{}

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

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

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

vām ← tvám (pronoun)
{case:ACC, number:DU}

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

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

nís ← nís (invariable)
{}

nís ← nís (invariable)
{}

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

sīm ← sīm (invariable)
{}

hr̥dáḥ ← hā́rdi ~ hr̥d- (nominal stem)
{case:ABL, gender:N, number:SG}

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

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

varathaḥ ← √vr̥- (root)
{number:DU, person:2, mood:SBJV, tense:AOR, voice:ACT}

इन्द्रा॑कुत्सा । वह॑माना । रथे॑न । आ । वा॒म् । अत्याः॑ । अपि॑ । कर्णे॑ । व॒ह॒न्तु॒ ।
निः । सी॒म् । अ॒त्ऽभ्यः । धम॑थः । निः । स॒धऽस्था॑त् । म॒घोनः॑ । हृ॒दः । व॒र॒थः॒ । तमां॑सि ॥

• indrākutsā ← indrākutsāḥ ← indrākutsa
• [noun], vocative, plural, masculine

• vahamānā ← vah
• [verb noun], accusative, dual
• “transport; bring; marry; run; drive; vāhay; drive; run; pull; nirvāpay; blow; transport; discharge; assume; remove.”

• rathenā ← rathena ← ratha
• [noun], instrumental, singular, masculine
• “chariot; warrior; ratha [word]; Dalbergia oojeinensis; rattan.”

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

• vām ← tvad
• [noun], genitive, dual
• “you.”

• atyā ← atyāḥ ← atya
• [noun], nominative, plural, masculine
• “horse; steed.”

• api
• [adverb]
• “besides; even; surely; though; furthermore; among; contrastingly; assuredly.”

• karṇe ← karṇa
• [noun], locative, singular, masculine
• “ear; Karṇa; karṇa [word]; auricle; fluke; diameter; lobule.”

• vahantu ← vah
• [verb], plural, Present imperative
• “transport; bring; marry; run; drive; vāhay; drive; run; pull; nirvāpay; blow; transport; discharge; assume; remove.”

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

• ṣīm ← sīm
• [adverb]

• adbhyo ← adbhyaḥ ← ap
• [noun], ablative, plural, feminine
• “water; body of water; water; ap [word]; juice; jala.”

• dhamatho ← dhamathaḥ ← dham
• [verb], dual, Present indikative
• “heat; blow; fan; blow; ignite; blow; inflate.”

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

• ṣadhasthān ← ṣadhasthāt ← sadhastha
• [noun], ablative, singular, neuter
• “dwelling; location; home.”

• maghono ← maghonaḥ ← maghavan
• [noun], genitive, singular, masculine
• “big.”

• hṛdo ← hṛdaḥ ← hṛd
• [noun], ablative, singular, neuter
• “heart; heart; mind; breast; hṛd [word].”

• varathas ← varathaḥ ← vṛ
• [verb], dual, Present indikative
• “surround; accompany; cover; cover; obstruct; check; spread; envelop.”

• tamāṃsi ← tamas
• [noun], accusative, plural, neuter
• “dark; darkness; Tamas; tamas [word]; faint; tamas; gloom; ignorance.”

हे ‘इन्द्राकुत्सा इन्द्राकुत्सौ रथेन वहमाना वहमानौ उह्यमानौ वां युवाम् अत्याः अश्वाः कर्णे अपि । स्तोत्राणि कृणोति करोतीति कर्णः स्तोता यजमानो वा । तत्समीपेऽपीति यावत् । आ वहन्तु आ समन्तात् वाहका भवन्तु । युवामपि अद्भ्यः अप्सु प्रविष्टं सीम् एनं शुष्णासुरं निः धमथः अबाधेथाम् । सीमिति शुष्णासुरो बुद्धिस्थः परामृश्यते । सधस्थात् स्वकीयात् स्थानात् निः अबाधेथाम् । मघोनः मघवतो हविष्मतो यजमानस्य हृदः हृदयात् तमांसि अज्ञानरूपाणि पापानि वरथः निवारयथः ॥

English translation:

“May your steeds bring you both, Indra and Kutsa riding in one chariot, to the worshipper; you have expelled him (Śuṣṇa) from the waters, from his proper abode; you have driven the glooms (of ignorance) from the heart of the affluent (adorer).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

To the worshipper: karṇe vahanta: karṇa = stotā, praiser, stotrāṇi karoti, or yajamāna, the instrumental tutor or maker of the rite

[Uśanā:] “O Indra and Kutsa, let the steeds convey you two, traveling by chariot, right here close to our face [/lit. ear].
You two blow him [=Śuṣṇa?] out of the water, out of his seat; (by doing this) you two will keep the dark shadows away from the heart of the bounteous one.”

As noted in the published introduction, the question káḥ … varāte “who can obstruct …?” covertly introduces Vṛtra, the defeated enemy who remained unnamed in the first 8 vss., by way of the verb built to the root √vṛ ‘obstruct’ that furnishes Vṛtra’s transparent name. The implicit answer is “no one, since Obstacle himself could not.”

Let the steeds bring you both, Indra and Kutsa, borne on the chariot within hearing-distance.
Ye blew him from the waters, from his dwelling, and chased the darkness from the noble’s spirit.

Indra und Kutsa! Wenn ihr auf dem Wagen fahret, so sollen eure Pferde dicht an das Ohr heranfahren. Ihr blaset ihn von den Gewässern, von seinem Standort weg. Aus dem Herzen des reichen Gönners verbannet ihr die Finsternis.

O Indra, Kutsa, fahrend auf dem Wagen, euch mögen ziehn die Rosse nah zur Stelle, Die Dunkel blast von Wassern weg, vom Sitze und wehrt sie ab vom Herzen auch des Fürsten.

О Индра и Кутса, когда вы едете на колеснице,
Пусть кони провезут вас совсем рядом!
Вы сдуваете его с вод, с(дуваете) с (его) места.
Из сердца щедрого дарителя вы изгоняете мрак.

• इन्द्र:
• अमहीयुः
• निचृत्त्रिष्टुप्
• धैवतः

अब यन्त्रकलाविषय शिल्पकर्म को कहते हैं ॥

पदार्थान्वयभाषाः - हे अध्यापको और उपदेशको ! जैसे (इन्द्राकुत्सा) बिजुली और बिजुली का आघात (रथेन) वाहन से (वहमाना) प्राप्त कराते हुए वर्त्तमान हैं वा विद्वान् जन (कर्णे) करते हैं जिससे उसमें (वाम्) आप दोनों को (आ, वहन्तु) पहुँचावें वैसे (अत्याः) निरन्तर चलनेवाले घोड़े (अपि) भी सब को प्राप्त कराने को समर्थ होते हैं और जो बिजुली और अग्नि (अद्भ्यः) जलों से (निः, धमथः) शब्द करते हैं तो वे दोनों (सधस्थात्) तुल्य स्थान से (सीम्) सब प्रकार प्राप्त कराते और जो (हृदः) हृदयों के सदृश प्रिय (मघोनः) धनाढ्य पुरुषों का (निः) अत्यन्त (वरथः) स्वीकार करते हैं तो सुख से (तमांसि) अन्धकारों को हटाने को समर्थ होओ ॥९॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । हे मनुष्यो ! जो अग्नि और जल का संयोग कर शब्द कर और भाफ से यन्त्र कलाओं को ताड़ित करके वाहनादिकों को चलावें तो आप अपने को और मित्रों को धन से युक्त करके दुःखों के पार जावें और अन्यों को भी पार करें ॥९॥

अन्वय: हे अध्यापकोपदेशकौ ! यथेन्द्राकुत्सा रथेन वहमाना स्तः विद्वांसः कर्णे वामा वहन्तु तथाऽत्या अपि सर्वान् वोढुं शक्नुवन्ति यदि विद्युदग्नी अद्भ्यो निर्धमथस्तर्हि तौ सधस्थात् सीमावहतो यदि हृदो मघोनो निर्वरथस्तर्हि सुखेन तमांसि गमयितुं शक्नुयातम् ॥९॥

अथ यन्त्रकलाविषयं शिल्पकर्माह ॥

पदार्थान्वयभाषाः - (इन्द्राकुत्सा) इन्द्रश्च कुत्सश्चेन्द्राकुत्सौ विद्युदाघातौ (वहमाना) प्रापयन्तौ (रथेन) यानेन (आ) (वाम्) युवयोः (अत्याः) सततं गामिनोऽश्वाः (अपि) (कर्णे) कुर्वन्ति येन तस्मिन् (वहन्तु) गमयन्तु (निः) नितराम् (सधस्थात्) सह स्थानात् (मघोनः) धनाढ्यान् (हृदः) हृद इव प्रियान् (वरथः) स्वीकुरुथः (तमांसि) रात्रीः ॥९॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। हे मनुष्या ! यद्यग्निजलसंयोगं कृत्वा सन्धम्य वाष्पेन यन्त्रकलाः संहृत्य यानादीनि चालयेयुस्तर्हि स्वयं सखींश्च धनाढ्यान् कृत्वा दुःखेभ्यः पारं गच्छेयुर्गमयेयुर्वा ॥९॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. हे माणसांनो! अग्नी व जल यांचा संयोग करून वाफेचा यंत्राला मारा करून वाहन इत्यादी चालवा व तुम्ही स्वतः आणि मित्रांनाही धन प्राप्त करून देऊन दुःख नष्ट करा. ॥ ९ ॥

• देवता - इन्द्रः
• ऋषिः - अवस्युरात्रेयः
• छन्दः - त्रिष्टुप्

वा꣡तस्य युक्ता꣡न् सुयु꣡जश् चिद् अ꣡श्वान्
कवि꣡श् चिद् एषो꣡ अजगन्न् अवस्युः꣡
वि꣡श्वे ते अ꣡त्र मरु꣡तः स꣡खाय
इ꣡न्द्र ब्र꣡ह्माणि त꣡विषीम् अवर्धन्

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
áśvān ← áśva- (nominal stem)
{case:ACC, gender:M, number:PL}

cit ← cit (invariable)
{}

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

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

yuktā́n ← √yuj- (root)
{case:ACC, gender:M, number:PL, non-finite:PPP}

ajagan ← √gam- (root)
{number:SG, person:3, mood:IND, tense:PLUPRF, voice:ACT}

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

cit ← cit (invariable)
{}

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

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

átra ← átra (invariable)
{}

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

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

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

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

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

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

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

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

वात॑स्य । यु॒क्तान् । सु॒ऽयुजः॑ । चि॒त् । अश्वा॑न् । क॒विः । चि॒त् । ए॒षः । अ॒ज॒ग॒न् । अ॒व॒स्युः ।
विश्वे॑ । ते॒ । अत्र॑ । म॒रुतः॑ । सखा॑यः । इन्द्र॑ । ब्रह्मा॑णि । तवि॑षीम् । अ॒व॒र्ध॒न् ॥

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

• yuktān ← yuj
• [verb noun], accusative, plural
• “mix; use; endow; yoke; accompany; to practice Yoga; connect; hire; administer; compound; affect; add; concentrate; unite; join; prosecute; combine; supply; compound; attach to; appoint; fill; process; mobilize; mount; complement; eat; join; treat; coincide; affect; challenge.”

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

• suyujaś ← yujaḥ ← yuj
• [noun], accusative, plural, masculine
• “ally; friend; pair; two; companion.”

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

• aśvān ← aśva
• [noun], accusative, plural, masculine
• “horse; aśva [word]; Aśva; stallion.”

• kaviś ← kaviḥ ← kavi
• [noun], nominative, singular, masculine
• “poet; wise man; bard; Venus; Uśanas; kavi [word]; Kavi; prophet; guru; Brahma.”

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

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

• ajagann ← ajagan ← gam
• [verb], singular, Plusquamperfect
• “go; situate; enter (a state); travel; disappear; [in]; elapse; leave; reach; vanish; love; walk; approach; issue; hop on; gasify; get; come; die; drain; spread; transform; happen; discharge; ride; to be located; run; detect; refer; go; shall; drive.”

• avasyuḥ ← avasyu
• [noun], nominative, singular, masculine
• “seeking protection; helpless.”

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

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

• atra
• [adverb]
• “now; there; then; then; there; here; here; in the following; alternatively; now.”

• marutaḥ ← marut
• [noun], nominative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• sakhāya ← sakhāyaḥ ← sakhi
• [noun], nominative, plural, masculine
• “friend; companion; sakhi [word].”

• indra
• [noun], vocative, singular, masculine
• “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”

• brahmāṇi ← brahman
• [noun], nominative, plural, neuter
• “brahman; mantra; prayer; spell; Veda; Brahmin; sacred text; final emancipation; hymn; brahman [word]; Brāhmaṇa; study.”

• taviṣīm ← taviṣī
• [noun], accusative, singular, feminine
• “strength; power.”

• avardhan ← vṛdh
• [verb], plural, Imperfect
• “increase; grow; vṛdh; increase; succeed; strengthen; grow up; spread.”

कविश्चित् प्राज्ञोऽपि अवस्युः एतन्नामकः एषः मन्त्रद्रष्टा वातस्य वायोर्वेगेन युक्तान् संयुक्तान् सुयुजश्चित् सुष्ठु योजनीयान् अश्वान् अजगन् प्राप्नोत् । अवस्योः सखायः विश्वे सर्वे मरुतः बहवः स्तोतारो हे इन्द्र अत्र अस्मिँलोके ते त्वदीयां तविषीं बलं ब्रह्माणि ब्रह्मभिः स्तोत्रैः अवर्धन् अवर्धयन् ॥ ॥ ३० ॥

English translation:

“The sage Avasyu has obtained docile horses, endowed (with the speed) of the wind; all your adorers, Indra, in this world, your friends, augment your vigour by their praises.”

It was just this sage poet [=Indra?] who had gone, seeking help, to the yoked horses of the Wind, so easy to yoke.
All the Maruts were your partners then, Indra; their sacred
formulations strengthened your power.

The devī́svádhitiḥ in pāda a is much disputed, and for good reason. The stem svádhiti- means ‘axe, hatchet’, but the presence of such an implement here is puzzling. Geldner, flg. Sāyaṇa., wants to take this instance of the stem as independent and equivalent to svadhā́- ‘autonomous power’. Given the occurrence of svadhā́- in 4a and the derived possessive adj. svadhā́van- in pāda d of this same vs., it is hard not to suspect some connection. On the other hand, svádhiti- ‘axe’ is too well established for that sense not to be the first reading, or at least to intrude, and, furthermore, pāda a is twinned with b, which also contains a thing not a quality (and is also a pun).

I therefore think we are dealing with a pun. On the one hand, even the “heavenly hatchet,” which sounds like a formidable weapon, bows to powerful Indra.

The hatchet’s submission to Indra is a measure of his might and may also put this weapon into his hands. There may even be another intertextual reference to I.32, as Teigo Onishi suggested to me. In I.32.5c Vṛtra lies “like branches hewn apart by an axe” (skándhāṃsīva kúliśenā vívṛkṇā). Though this is a simile, not a direct reference to the narrative, and though a different word for axe, kúliśa-, is used, this imagery may be a common trope in the Vṛtra story. As for the reading “the goddess Autonomous Power,” the phonological similarity and possible identical formation of svádhiti and svadhā́- (with sva- looking like a first cmpd member in both, and -dhiresembling -dhā́-, with connection to √dhā at least possible [the etymology of svádhiti- is “nicht klar” acdg. to EWA s.v.]) make such a reading very easy in this context.

As just noted, pāda b also seems to contain a pun. The way (gātú-) yields to Indra, but, acdg. to the Anukramaṇī, Gātu Ātreya is also the poet of this hymn – though since only this one hymn in the RV is attributed to him, the name may have been plucked from this context.

This vs. contains another example of the transfer of vocabulary from Vṛtra to Indra. As we saw, in 4a Vṛtra was intoxicated by (his false assumption about) his autonomous power (svadháyā mádantam), but here it is Indra who possesses autonomous power (svadhā́van-) for real. With svádhiti in pāda a also (partly) expressing Indra’s acquisition of this power, his triumph is complete. This sets the stage for the transition to the last two verses, where the poet announces his own contact with Indra’s fame and what that will mean for his own good fortune.

Even this sage hath come looking for succour even to Vata’s docile harnessed horses.
Here are the Maruts, all, thy dear companions: prayers have increased thy power and might, O Indra.

Lenke die Gespanne des Vata, wie gutgeschirrte Rosse; sogar dieser Seher ist schutzsuchend gekommen." Alle Marut waren dabei deine Genossen; ihre erbaulichen Zusprüche stärkten deine Kraft Indra.

Dort zu des Windes schöngeschirrten Rossen ging hülfesuchend hin auch dieser Sänger; Dort waren alle Maruts dir Genossen, Gebete stärkten deine Kraft, o Indra.

(Правь) упряжками Ваты, такими легкозапрягаемьми конями
Даже этот поэт отправился, жаждя помощи.
Тут все Маруты, друзья твои.
О Индра, молитвы укрепили (твою) силу.

• इन्द्रः, इन्द्र कुत्सो वा, इन्द्र उशना वा
• अमहीयुः
• स्वराट्पङ्क्ति
• पञ्चमः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (इन्द्र) विद्वन् ! जो (ते) आपके (अत्र) इस शिल्पविद्या के जाननेरूप कार्य्य में (सखायः) मित्र (विश्वे) सम्पूर्ण (मरुतः) ऋतु-ऋतु में यज्ञ करनेवाले विद्वान् जन (ब्रह्माणि) धनों वा अन्नों की और (तविषीम्) सेना की (अवर्धन्) वृद्धि करते हैं और (वातस्य) वायु के वेग से (युक्तान्) युक्त हुए (सुयुजः) उत्तम प्रकार पदार्थों के मेल करनेवाले (चित्) निश्चित (अश्वान्) शीघ्रगामी अर्थात् तीव्र वेगयुक्त अग्नि आदि पदार्थों को (अजगन्) चलावें उनको (एषः) यह वर्त्तमान (अवस्युः) अपने को रक्षण की इच्छा रखनेवाले (कविः, चित्) निश्चित बुद्धिमान् आप निरन्तर सत्कार करें ॥१०॥

भावार्थभाषाः - हे ऐश्वर्य्य की इच्छा रखनेवाले पुरुष ! जो अग्नि आदि पदार्थों की विद्या से विचित्र आश्चर्य्यजनक वाहन आदि कार्य्यों की सिद्धि कर सकते हैं, उनके साथ मित्रता करके और उनसे विद्या को प्राप्त हो अभीष्ट कार्य्यों को सिद्धि करते हुए आप अत्यन्त ऐश्वर्य्य को प्राप्त होवें ॥१०॥

अन्वय: हे इन्द्र ! ये तेऽत्र सखायो विश्वे मरुतो ब्रह्माणि तविषीं चावर्धन् वातस्य युक्तान् सुयुजश्चिदश्वानजगन् गमयेयुस्तानेषोऽवस्युः कविश्चिद्भवान् सततं सत्कुर्यात् ॥१०॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (वातस्य) वायोर्वेगेन (युक्तान्) (सुयुजः) ये सुष्ठु युञ्जते तान् (चित्) अपि (अश्वान्) आशुगामिनोऽग्न्यादीन् (कविः) मेधावी (चित्) अपि (एषः) वर्त्तमानः (अजगन्) गमयेयुः (अवस्युः) आत्मनोऽवो रक्षणमिच्छुः (विश्वे) सर्वे (ते) तव (अत्र) अस्मिञ्छिल्पविद्याकर्मणि (मरुतः) ऋत्विजो विद्वांसः (सखायः) सुहृदः (इन्द्र) विद्वन् (ब्रह्माणि) धनान्यन्नानि वा (तविषीम्) सेनाम् (अवर्धन्) वर्धयन्ति ॥१०॥

भावार्थभाषाः - हे ऐश्वर्यमिच्छुक ! येऽग्न्यादिपदार्थविद्ययाऽद्भुतानि यानादिकार्य्याणि साद्धुं शक्नुवन्ति तैः सह मैत्रीं कृत्वा विद्यां प्राप्याभीष्टानि कार्य्याणि साधयन् भवान् महदैश्वर्य्यं प्राप्नुयात् ॥१०॥

भावार्थभाषाः - हे ऐश्वर्य इच्छुकांनो! जे लोक अग्नी इत्यादी पदार्थविद्येद्वारे अद्भुत व आश्चर्यजनक वाहने इत्यादी तयार करतात. त्यांच्याबरोबर मैत्री करून व विद्या प्राप्त करून अभीष्ट कार्य परिपूर्ण करून अत्यंत ऐश्वर्य भोगा. ॥ १० ॥

• देवता - इन्द्रः
• ऋषिः - अवस्युरात्रेयः
• छन्दः - त्रिष्टुप्

सू꣡रश् चिद् र꣡थम् प꣡रितक्मियायाम्
पू꣡र्वं करद् उ꣡परं जूजुवां꣡सम्
भ꣡रच् चक्र꣡म् ए꣡तशः सं꣡ रिणाति
पुरो꣡ द꣡धत् सनिष्यति क्र꣡तुं नः

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
cit ← cit (invariable)
{}

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

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

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

jūjuvā́ṁsam ← √jū- (root)
{case:ACC, gender:M, number:SG, tense:PRF, voice:ACT}

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

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

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

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

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

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

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

sám ← sám (invariable)
{}

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

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

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

purás ← purás (invariable)
{}

saniṣyati ← √sanⁱ- (root)
{number:SG, person:3, mood:IND, tense:FUT, voice:ACT}

सूरः॑ । चि॒त् । रथ॑म् । परि॑ऽतक्म्यायाम् । पूर्व॑म् । क॒र॒त् । उप॑रम् । जू॒जु॒ऽवांस॑म् ।
भर॑त् । च॒क्रम् । एत॑शः । सम् । रि॒णा॒ति॒ । पु॒रः । दध॑त् । स॒नि॒ष्य॒ति॒ । क्रतु॑म् । नः॒ ॥

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

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

• ratham ← ratha
• [noun], accusative, singular, masculine
• “chariot; warrior; ratha [word]; Dalbergia oojeinensis; rattan.”

• paritakmyāyām ← paritakmyā
• [noun], locative, singular, feminine

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

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

• uparaṃ ← uparam ← upara
• [noun], accusative, singular, masculine
• “later(a); future(a); nether.”

• jūjuvāṃsam ← jū
• [verb noun], accusative, singular
• “animate; encourage; impel; inspire.”

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

• cakram ← cakra
• [noun], accusative, singular, neuter
• “wheel; Cakra; discus; army; cakra; oil mill; cakrikā; cakra; group.”

• etaśaḥ ← etaśa
• [noun], nominative, singular, masculine
• “Etaśa; horse.”

• saṃ ← sam
• [adverb]
• “sam; together; together; saṃ.”

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

• puro ← puras
• [adverb]
• “ahead; puras [word]; easterly; eastward; east; earlier.”

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

• saniṣyati ← san
• [verb], singular, Future
• “win; get; gain.”

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

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

इन्द्रः परितक्म्यायां संग्रामे । परितो गच्छन्त्यस्यां भटाः इति परितक्म्या संग्रामः। एतशाख्येन ऋषिणा सह योद्धुः सूरश्चित् सूर्यस्यापि संबन्धिनं जूजुवांसं वेगेन गच्छन्तं रथम् उपरम् उपरतव्यापारं पूर्वं करत् पुराकरोत् । एतशः एतशाय ॥ विभक्तिव्यत्ययः ॥ इन्द्रः पूर्वं द्विचक्रस्य रथस्यैकं चक्रं भरत् अहरत् । स इन्द्रस्तेन चक्रेणासुरान् सं रिणाति हिनस्ति । अपि च पुरो दधत् अस्मान् पुरस्कुर्वन् नः अस्मदीयं क्रतुं यज्ञं सनिष्यति संभजतु ॥

English translation:

“He, (Indra), has formerly arrested in battle the rapid chariot of the sun; Etaśa has born away the wheel, and (with it Indra) demolishes (his foes); may he, giving us precedence, be propitiated by our rite.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Etaśa has borne away the wheel: bharaccakram etaśaḥ: etaśaḥ is put for etasaya, he, Indra, has taken the wheel for Etaśa

The very chariot of the Sun, (which is) in front, at the decisive turning he will put behind, (though) it is speeding.
Etaśa [=the Sun’s horse] bore the wheel; he restores it. Putting (the
chariot?) in front (again?), he will gain our intention.

I think that this vs. is structured by the implicit contrast between jātá- and náviṣṭha-, both used of Indra, but I seem to be alone in this (though see Grassmann’s lapidary comment s.v. náviṣṭha). Geldner (/Witzel Gotō) take náviṣṭham as adverbial (Geldner “aufs neue,” Witzel Gotō “zum letzten Mal”). This is certainly possible, but if it is taken as modifying Indra, the sense becomes more complex and interesting. In the first hemistich “I” announce the famous stable Indra of myth and authority, born (jātám) for these roles and continuously occupying them, but in the second hemistich it is the Indra of the ritual who’s the focus – the Indra who is newly brought to every new ritual and whose epiphany is like a new creation every time, caused by the ritual actions themselves.

When night was near its close he carried forward e’en the Sun’s chariot backward in its running.
Etaga brought his wheel and firmly stays it: setting it eastward he shall give us courage.

Auch den Wagen der Sonne, der vorausgeeilt war, brachte er im entscheidenden Augenblick ins Hintertreffen. Etasa trug das Rad davon; er stellt es her. Wenn er ihn an die Spitze bringt, wird er unsere Absicht erreichen.

Den Sonnenwagen, welcher rückwärts eilte im Morgendunkel, bracht er wieder vorwärts; Das Sonneross stellt her das Rad und lenkt es; und fördernd wird es Stärke uns verleihen.

Даже колесницу солнца, вырвавшуюся вперед,
Сделал он в решающий момент отстающей.
Унес колесо Эташа, он пускает его катиться.
Когда он (его) поставит впереди, он осуществит наше намерение.

• इन्द्रः कुत्सश्च
• अमहीयुः
• निचृत्त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे विद्वन् ! जो (सूरः) सूर्य्य के (चित्) सदृश (परितक्म्यायाम्) सर्व ओर से हर्ष होते हैं जिस रात्रि में उसमें (पूर्वम्) प्रथम (रथम्) सुन्दर वाहन को (उपरम्) मेघ के सदृश (करत्) करे और (जूजुवांसम्) अत्यन्त वेग से युक्त (चक्रम्) कलाओं के चलानेवाले चक्र को (एतशः) जैसे घोड़ा घोड़ेवाले को वैसे सब प्रकार (भरत्) धारण करे (पुरः) पहिले चक्र को (सम्, रिणाति) प्राप्त होता, वाहन को (दधत्) धारण करता और (नः) हम लोगों की (क्रतुम्) बुद्धि वा कर्म्मों का (सनिष्यति) सेवन करे, उसका आप सब प्रकार सत्कार करें ॥११॥

भावार्थभाषाः - इस मन्त्र में उपमा और वाचकलुप्तोपमालङ्कार हैं । जो मनुष्य कलाकौशल से वाहनों के यन्त्रों को रच के जल और अग्नि के अत्यन्त योग से चक्रों को उत्तम प्रकार चलाय कार्य्यों को सिद्ध करें तो जैसे सूर्य्य और पवन मेघ को वैसे बहुत भारयुक्त वाहन को अन्तरिक्ष जल और स्थल में पहुँचाने को समर्थ होवें ॥११॥

अन्वय: हे विद्वन् ! यः सूरश्चित्परितक्म्यायां पूर्वं रथमुपरमिव करज्जूजुवांसं चक्रमेतश इवा भरत् पुरश्चक्रं सं रिणाति यानं दधन्नः क्रतुं सनिष्यति तं सर्वथा सत्कुर्य्याः ॥११॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (सूरः) सूर्य्यः (चित्) इव (रथम्) रमणीयं यानम् (परितक्म्यायाम्) परितः सर्वतस्तक्मानि भवन्ति यस्यां तस्यां रात्रौ (पूर्वम्) प्रथमम् (करत्) कुर्य्यात् (उपरम्) मेघमिव। उपरमिति मेघनामसु पठितम्। (निघं०१.१) (जूजुवांसम्) अतिशयेन वेगवन्तम् (भरत्) धरेत् (चक्रम्) कलाचालकम् (एतशः) अश्वोऽश्विकमिव (सम्) (रिणाति) गच्छति (पुरः) पुरस्तात् (दधत्) दधाति (सनिष्यति) सम्भजेत् (क्रतुम्) प्रज्ञां कर्माणि वा (नः) अस्माकम् ॥११॥

भावार्थभाषाः - अत्रोपमावाचकलुप्तोपमालङ्कारौ। यदि मनुष्या कलाकौशलेन यानयन्त्राणि विधाय जलाग्निप्रयोगेण चक्राणि सञ्चाल्य कार्याणि साध्नुयुस्तर्हि सूर्यवायु मेघमिव बहुभारं यानमन्तरिक्षे जले स्थले च गमयितुं शक्नुयुः ॥११॥

भावार्थभाषाः - या मंत्रात उपमा व वाचकलुप्तोपमालंकार आहेत. जर माणसांनी कौशल्याने यान यंत्रे निर्माण केली व जल आणि अग्नीच्या साह्याने चक्रांना उत्तम गती देऊन कार्य केले तर जसे सूर्य व वायू मेघाला इकडे तिकडे नेतात तसे ते भारयुक्त वाहनांना अंतरिक्ष, जल, स्थलामध्ये पोचविण्यास समर्थ होतात. ॥ ११ ॥

• देवता - इन्द्रः
• ऋषिः - अवस्युरात्रेयः
• छन्दः - त्रिष्टुप्

आ꣡यं꣡ जना अभिच꣡क्षे जगाम
इ꣡न्द्रः स꣡खायं सुत꣡सोमम् इछ꣡न्
व꣡दन् ग्रा꣡वा अ꣡व वे꣡दिम् भ्रियाते
य꣡स्य जीर꣡म् अध्वर्य꣡वश् च꣡रन्ति

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)
{}

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

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

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

janāḥ ← jána- (nominal stem)
{case:VOC, gender:M, number:PL}

ichán ← √iṣ- 2 (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:ACT}

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

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

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

áva ← áva (invariable)
{}

bhriyāte ← √bhr̥- (root)
{number:SG, person:3, mood:SBJV, tense:PRS, voice:PASS}

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

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

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

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

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

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

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

आ । अ॒यम् । ज॒नाः॒ । अ॒भि॒ऽचक्षे॑ । ज॒गा॒म॒ । इन्द्रः॑ । सखा॑यम् । सु॒तऽसो॑मम् । इ॒च्छन् ।
वद॑न् । ग्रावा॑ । अव॑ । वेदि॑म् । भ्रि॒या॒ते॒ । यस्य॑ । जी॒रम् । अ॒ध्व॒र्यवः॑ । चर॑न्ति ॥

• āyaṃ ← āyan ← e ← √i
• [verb noun], nominative, singular
• “come; travel.”

• janā ← janāḥ ← jana
• [noun], vocative, plural, masculine
• “people; national; man; relative; jan; Janaloka; person; jana [word]; man; attendant; Jana; foreigner; inhabitant; group.”

• abhicakṣe ← abhicakṣ ← √cakṣ
• [verb noun]

• jagāmendraḥ ← jagāma ← gam
• [verb], singular, Perfect indicative
• “go; situate; enter (a state); travel; disappear; [in]; elapse; leave; reach; vanish; love; walk; approach; issue; hop on; gasify; get; come; die; drain; spread; transform; happen; discharge; ride; to be located; run; detect; refer; go; shall; drive.”

• jagāmendraḥ ← indraḥ ← indra
• [noun], nominative, singular, masculine
• “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”

• sakhāyaṃ ← sakhāyam ← sakhi
• [noun], accusative, singular, masculine
• “friend; companion; sakhi [word].”

• sutasomam ← suta ← su
• [verb noun]
• “press out; su.”

• sutasomam ← somam ← soma
• [noun], accusative, singular, masculine
• “Soma; moon; soma [word]; Candra.”

• icchan ← iṣ
• [verb noun], nominative, singular
• “desire; recommend; approve; seek; call; search; try; prefer; love; commend; assent; permit; choose.”

• vadan ← vad
• [verb noun], nominative, singular
• “describe; teach; speak; tell; say; call; name; enumerate; declare; diagnose; address; say; pronounce; express; instruct; order.”

• grāvāva ← grāvā ← grāvan
• [noun], nominative, singular, masculine
• “stone; millstone; grindstone; mountain.”

• grāvāva ← ava
• [adverb]
• “down.”

• vedim ← vedi
• [noun], accusative, singular, feminine
• “Vedi; pedestal.”

• bhriyāte ← bhṛ
• [verb], singular, Present conjunctive (subjunctive)
• “bring; hold; fill; support; wear; possess; carry; nourish; keep; hire; have; satiate; follow; bear.”

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

• jīram ← jīra
• [noun], accusative, singular, masculine

• adhvaryavaś ← adhvaryavaḥ ← adhvaryu
• [noun], nominative, plural, masculine
• “Adhvaryu; adhvaryu [word]; Yajur-Veda.”

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

हे जनाः अभिचक्षे युष्मानभिद्रष्टुम् अयम् इन्द्रः सखायं स्तोतारं सुतसोमम् अभिषुतसोमं यजमानम् इच्छन् अभिलषन् आ जगाम आगच्छति । अध्वर्यवः यस्य ग्राव्णः जीरं क्षेपणं प्रेरणं चरन्ति कुर्वन्ति सः ग्रावा सोमाभिषवपाषाणः वदन् शब्दं कुर्वन वेदिम् अव भ्रियाते अभिह्रियते ॥

English translation:

“Indra, oḥ people, has come to see you, wishing to behold his friend the offerer of the libation; let us creaking stones, for whose rotation the priests hasten, supply the altar.”

This Indra has come here to look about, o peoples, seeking a partner who has pressed the soma.
The pressing stone, speaking, will be carried down to the altar—the stone whose nimble (action) the Adhvaryus attend to.

I take maghā́as object of both yātáyantam and dádatam; it is neatly positioned between the two participles. Geldner renders ṛtuthā́yātáyantam as “dass du pünktlich vergilst” (repay, requite), but this is not a standard meaning of √yat. Witzel Gotō’s “dass du … die (verdiente) Stellung verschaffst” is closer to the sense of the root, but lacks the obj. one expects with an -áya-transitive. A locution very close to my interpr.

is found in IX.39.2 jánāya yātáyann íṣaḥ “arranging the refreshments for the people.” Contra Oldenberg, who assigns garhate to √grabh, I take it to √gṛh ‘complain’; see EWA s.v. GARH and esp. Hoffmann “Vedisch grh̥ ‘klagen” (MSS 14 [1959]: 35-38 = Aufs. 439-41) cited there. There is likely a phonological play between this verb and jagṛbhre in the previous, twinned, verse.

This Indra, O ye men, hath come to see you, seeking a friend who hath expressed the Soma.
The creaking stone is laid upon the altar, and the Adhvaryus come to turn it quickly.

Dieser Indra ist zum Beschauen gekommen, ihr Leute, da er einen Freund sucht, der Soma auspreßt. Der plappernde Stein soll auf die Vedi gesetzt werden, dessen Bewegung die Adhvaryu´s besorgen.

Es kam herbei, o Menschen, dieser Indra, zu sehn den Freund, den Somapresser heischend; Herab zum Altar dring der Pressstein plaudernd, den zu bewegen schon die Priester eilen.

Этот Индра пришел, о люди, чтобы посмотреть –
В поисках друга, выжимающего сому.
Стучащий давильный камень надо опустить на алтарь -
Его быстрое движение стерегут адхварью.

• इन्द्र:
• अमहीयुः
• त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (जनाः) प्रसिद्ध विद्वान् जनो ! जो (अयम्) यह (इन्द्रः) ऐश्वर्य्यवाला (अभिचक्षे) सब ओर से प्रसिद्ध होने को (सुतसोमम्) संपन्न की पदार्थविद्या जिसने ऐसे (सखायम्) मित्र की (इच्छन्) इच्छा करता और (ग्रावा) गर्जना से युक्त मेघ के सदृश (वदन्) उपदेश देता हुआ जन (वेदिम्) अग्नि के स्थान को (अव, आ, जगाम) प्राप्त होवे (यस्य) जिसके (जीरम्) वेग को (अध्वर्यवः) विद्यारूप यज्ञ के सम्पादक अर्थात् उक्त यज्ञ को प्रसिद्ध करनेवाले जन (चरन्ति) प्राप्त होते हैं और जो दो शिल्पविद्या को (भ्रियाते) धारण करें, उन दोनों का सदा ही आप लोग सत्कार करें ॥१२॥

भावार्थभाषाः - जो जन विद्या की प्राप्ति तथा विद्या देने के लिये सम्पूर्ण जनों के साथ मित्रता करके मिलें, वे सम्पूर्ण विद्या के प्राप्त होने को समर्थ होवें ॥१२॥

अन्वय: हे जना ! योऽयमिन्द्रोऽभिचक्षे सुतसोमं सखायमिच्छन् ग्रावेव वदन् वेदिमवा जगाम यस्य जीरमध्वर्यवश्चरन्ति यौ द्वौ शिल्पविद्या भ्रियाते तौ सदैव भवन्तः सत्कुर्वन्तु ॥१२॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (आ) (अयम्) (जनाः) प्रसिद्धा विद्वांसः (अभिचक्षे) अभितः ख्यातुम् (जगाम) गच्छेत् (इन्द्रः) ऐश्वर्य्यवान् (सखायम्) मित्रम् (सुतसोमम्) निष्पादितपदार्थविद्यम् (इच्छन्) (वदन्) उपदिशन् (ग्रावा) गर्जनायुक्तो मेघ इव (अव) (वेदिम्) अग्निस्थानम् (भ्रियाते) धरेताम् (यस्य) (जीरम्) वेगम् (अध्वर्यवः) विद्यायज्ञसम्पादकाः (चरन्ति) ॥१२॥

भावार्थभाषाः - ये मनुष्या विद्याप्राप्तये विद्यादानाय वा सर्वैः सह मैत्रीं कृत्वा सङ्गच्छेरँस्ते सर्वां विद्यां प्राप्तुं शक्नुयुः ॥१२॥

भावार्थभाषाः - जी माणसे विद्याप्राप्तीसाठी व विद्यादानासाठी संपूर्ण लोकांशी मैत्री करतात. ती संपूर्ण विद्या प्राप्त करण्यास समर्थ असतात. ॥ १२ ॥

• देवता - इन्द्रः
• ऋषिः - अवस्युरात्रेयः
• छन्दः - त्रिष्टुप्

ये꣡ चाक꣡नन्त चाक꣡नन्त नू꣡ ते꣡
म꣡र्ता अमृत मो꣡ ते꣡ अं꣡ह आ꣡रन्
वावन्धि꣡ य꣡ज्यूँर् उत꣡ ते꣡षु धेहि
ओ꣡जो ज꣡नेषु ये꣡षु ते सिया꣡म

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
cākánanta ← √kanⁱ- (root)
{number:PL, person:3, mood:SBJV, tense:PRF, voice:MED}

cākánanta ← √kanⁱ- (root)
{number:PL, person:3, mood:SBJV, tense:PRF, voice:MED}

nú ← nú (invariable)
{}

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

yé ← yá- (pronoun)
{}

ā́ ← ā́ (invariable)
{}

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

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

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

mā́ ← mā́ (invariable)
{}

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

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

u ← u (invariable)
{}

dhehi ← √dhā- 1 (root)
{number:SG, person:2, mood:IMP, tense:PRS, voice:ACT}

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

utá ← utá (invariable)
{}

vāvandhí ← √vanⁱ- (root)
{number:SG, person:2, mood:IMP, tense:PRF, voice:ACT}

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

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

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

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

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

yéṣu ← yá- (pronoun)
{case:LOC, gender:M, number:PL}

ये । चा॒कन॑न्त । चा॒कन॑न्त । नु । ते । मर्ताः॑ । अ॒मृ॒त॒ । मो इति॑ । ते । अंहः॑ । आ । अ॒र॒न् ।
व॒व॒न्धि । यज्यू॑न् । उ॒त । तेषु॑ । धे॒हि॒ । ओजः॑ । जने॑षु । येषु॑ । ते॒ । स्याम॑ ॥

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

• cākananta ← kan
• [verb], plural, Perfect injunctive
• “like; delight; desire.”

• cākananta ← kan
• [verb], plural, Perfect injunctive
• “like; delight; desire.”

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

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

• martā ← martāḥ ← marta
• [noun], nominative, plural, masculine
• “man.”

• amṛta
• [noun], vocative, singular, masculine
• “immortal; amṛta; imperishable.”

• mo ← mā
• [adverb]
• “not.”

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

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

• aṃha ← aṃhaḥ ← aṃhas
• [noun], accusative, singular, neuter
• “trouble; sin.”

• āran ← ārch ← √ṛch
• [verb], plural, Aorist inj. (proh.)
• “enter (a state).”

• vāvandhi ← van
• [verb], singular, Perfect imperative
• “obtain; gain; desire; get; like; love; overcome.”

• yajyūṃr ← yajyu
• [noun], accusative, plural, masculine
• “worshiping.”

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

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

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

• ojo ← ojaḥ ← ojas
• [noun], accusative, singular, neuter
• “strength; power; ojas; ojas [word]; potency; might.”

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

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

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

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

हे इन्द्र धनार्थिनः ये जनास्त्वां चाकनन्त अकामयन्त पुनश्च ते नु क्षिप्रमेव त्वां चाकनन्त हे अमृत अमरणशीलेन्द्र मर्ताः मरणधर्माणः ते जनाः अंहः अनर्थं मो आरन् मा गमन् । मा उ इति निपातसमुदायो मेत्येकनिपातार्थे वर्तते । उत अपि च यज्यून् यजमानान् ववन्धि संभजस्व । येषु जनेषु येषां जनानां मध्ये वयं स्तोतारः ते त्वदीयाः स्याम भवाम हे इन्द्र त्वं तेषु जनेषु ओजः बलं धेहि ॥ ॥ ३१ ॥

English translation:

“Immortal (Indra), let not the more wishing, anxiously wishing for you, fall into sin; be indeed plural ased with the sacrificers, and grant vigour to those men among whom may we be (especially) yours.”

Those who take pleasure [/are dear (to you)], they shall take pleasure now [/shall be dear]. The mortals, o immortal one—let them not
encounter constraint.
Cherish the worshipful ones and place strength among these your
peoples, among whom may we be.

Let mortals who were happy still be happy; let them not come to sorrow, O Immortal.
Love thou the pious, and to these thy people-with whom may we be numbered-give thou vigour.

Unsterblicher, die Sterblichen, die dir angenehm sind, sollen auch künftig angenehm sein. Nicht sollen diese in Not geraten. Begünstige die Opferer und leih deine Kraft solchen Leuten, unter denen wir sein möchten!

Die je sich freuten, mögen jetzt sich freuen, nicht treffe Noth die Sterblichen, o Ew’ger; Sei hold den Frommen und versorge diese mit Kraft, die dein sind, lass auch uns dabei sein.

(Те) смертные, о бессмертный, которые тебе нравились,
Пусть и дальше (тебе) нравятся! Да не впадут они в нужду!
Окажи милость жертвователям и дай силу
Тем людям, среди которых пусть будем и мы!

• इन्द्र:
• अमहीयुः
• निचृत्त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (अमृत) आत्मस्वरूप से मरणधर्म्मरहित विद्वान् ! (ये) जो विद्या, विनय और सत्य आचरणों की (चाकनन्त) कामना करते हैं तथा अन्यों के लिये भी (चाकनन्त) कामना करते हैं, (ते) वे (मर्त्ताः) मनुष्य सत्य की (नू) शीघ्र कामना करते हैं और (ते) वे (अंहः) अपराध को (मो) नहीं (आ, अरन्) सब प्रकार से प्राप्त हों और वे (उत) ही (यज्यून्) सत्यभाषण आदि यज्ञ के अनुष्ठान करनेवाले जनों को (वावन्धि) बन्धनयुक्त करते हैं तथा (येषु) जिन (जनेषु) सत्य आचरण करनेवाले मनुष्यों में हम लोग (ते) आपके मित्र (स्याम) होवें (तेषु) उन हम लोगों में आप (ओजः) पराक्रम को (धेहि) धारण कीजिये ॥१३॥

भावार्थभाषाः - हे विद्वान् जनो ! जो जन विद्या, सत्य आचरण तथा परोपकार की और अधर्म्म आचरण के त्याग की कामना करके सब के उपकार की इच्छा करें, वे धन्यवादयुक्त होवें और हम लोग भी ऐसे होवें, ऐसी इच्छा करें ॥१३॥ इस सूक्त में इन्द्र और शिल्पविद्या के गुण वर्णन करने से इस सूक्त के अर्थ की इस से पूर्व सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥ यह इकतीसवाँ सूक्त और इकतीसवाँ वर्ग समाप्त हुआ ॥

अन्वय: हे अमृत विद्वन् ! ये विद्याविनयसत्याचाराश्चाकनन्तान्यार्थमपि चाकनन्त ते मर्त्ताः सत्यं नू चाकनन्त तेंऽहो मो आरन् त उत यज्यून् वावन्धि येषु जनेषु वयं ते तव सखायः स्याम तेष्वस्मासु त्वमोजो धेहि ॥१३॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (ये) (चाकनन्त) कामयन्ते (चाकनन्त) (नू) सद्यः (ते) (मर्त्ताः) मनुष्याः (अमृत) आत्मस्वरूपेण मरणधर्मरहित (मो) (ते) (अंहः) अपराधम् (आ) (अरन्) समन्तात् प्राप्नुयुः (वावन्धि) बध्नन्ति (यज्यून्) सत्यभाषणादियज्ञानुष्ठातॄन् (उत) अपि (तेषु) (धेहि) (ओजः) पराक्रमम् (जनेषु) सत्याचरणेषु मनुष्येषु (येषु) (ते) तव (स्याम) भवेम ॥१३॥

भावार्थभाषाः - हे विद्वांसो ! ये विद्यासत्याचरणपरोपकारानधर्म्माचरणराहित्यं च कामयित्वा सर्वोपकारमिच्छेयुस्ते धन्याः सन्तु वयमपीदृशाः स्यामेतीच्छामेति ॥१३॥ अत्रेन्द्रविद्वच्छिल्पगुणवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इत्येकत्रिंशत्तमं सूक्तमेकत्रिंशो वर्गश्च समाप्तः ॥

भावार्थभाषाः - हे विद्वानांनो! जे लोक विद्या, सत्याचरण व परोपकार आणि अधर्माचा त्याग करून सर्वांच्या उपकाराची इच्छा ठेवतात ते धन्यवाद देण्यायोग्य असतात. आपणही त्यांच्याप्रमाणे व्हावे ही इच्छा बाळगावी. ॥ १३ ॥