सर्वाष् टीकाः ...{Loading}...
सायण-भाष्यम्
॥ श्रीगणेशाय नमः ॥
यस्य निःश्वसितं वेदा यो वेदेभ्योऽखिलं जगत् ।
निर्ममे तमहं वन्दे विद्यातीर्थमहेश्वरम् ॥
चतुर्थे प्रथमाध्यायं व्याख्याय व्याकृतिक्षमः ।
सुधीः श्रीसायणाचार्यों द्वितीयं व्याचिकीर्षति ।
तत्रात्रेः पञ्चमे मण्डले तृतीयेऽनुवाके द्वादश सूक्तानि । तत्र ‘महि महे ’ इति दशर्चं प्रथमं सूक्तम् । प्रजापतिपुत्रः संवरणाख्यः ऋषिः । त्रिष्टुप् छन्दः । इन्द्रो देवता । तथा चानुक्रान्तं– ’ महि दश प्राजापत्यः संवरणः’ । विनियोगो लैङ्गिकः ॥
Jamison Brereton
33 (387)
Indra
Saṃvaraṇa Prājāpatya
10 verses: triṣṭubh
The structure of this hymn is relatively straightforward. It begins (vs. 1) with the poet’s praise of Indra, presented as an inducement to the god to come to his sacrifice, followed (vss. 2–3) by the usual tropes of a “journey” hymn, includ ing the yoking of Indra’s horses. The poet recognizes that there are competing sacrifices (vs. 4a), but continues to urge Indra to choose to come to his (vs. 5). There follow two verses (6–7) asking for gifts from Indra. The hymn ends with a three-verse dānastuti (8–10), praising the gift of horses from a number of dif ferent patrons.
Jamison Brereton Notes
Indra Although the general outline of this hymn is pretty straightforward, it is full of interpretational problems and grammatical and syntactic obscurities, and the meter is very messy.
33-34 ...{Loading}...
Jamison Brereton Notes
Indra These two hymns attributed to Saṃvaraṇa Prājāpatya are full of puzzles, many insoluble.
01 महि महे - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
महि॑ म॒हे त॒वसे॑ दीध्ये॒ नॄनिन्द्रा॑ये॒त्था त॒वसे॒ अत॑व्यान् ।
यो अ॑स्मै सुम॒तिं वाज॑सातौ स्तु॒तो जने॑ सम॒र्य॑श्चि॒केत॑ ॥
मूलम् ...{Loading}...
महि॑ म॒हे त॒वसे॑ दीध्ये॒ नॄनिन्द्रा॑ये॒त्था त॒वसे॒ अत॑व्यान् ।
यो अ॑स्मै सुम॒तिं वाज॑सातौ स्तु॒तो जने॑ सम॒र्य॑श्चि॒केत॑ ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - इन्द्रः
- ऋषिः - संवरणः प्राजापत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
म꣡हि महे꣡ तव꣡से दीधिये नॄ꣡न्
इ꣡न्द्राय इत्था꣡ तव꣡से अ꣡तव्यान्
यो꣡ अस्मै · सुमतिं꣡ वा꣡जसातौ
स्तुतो꣡ ज꣡ने समरि꣡यश् चिके꣡त
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
dīdhye ← √dhī- (root)
{number:SG, person:1, mood:IND, tense:PRF, voice:MED}
mahé ← máh- (nominal stem)
{case:DAT, gender:M, number:SG}
máhi ← máh- (nominal stem)
{case:NOM, gender:N, number:SG}
nr̥̄́n ← nár- (nominal stem)
{case:ACC, gender:M, number:PL}
taváse ← tavás- (nominal stem)
{case:DAT, gender:M, number:SG}
átavyān ← átavyaṁs- (nominal stem)
{case:NOM, gender:M, number:SG}
índrāya ← índra- (nominal stem)
{case:DAT, gender:M, number:SG}
itthā́ ← itthā́ (invariable)
{}
taváse ← tavás- (nominal stem)
{case:DAT, gender:M, number:SG}
asmai ← ayám (pronoun)
{case:DAT, gender:M, number:SG}
sumatím ← sumatí- (nominal stem)
{case:ACC, gender:F, number:SG}
vā́jasātau ← vā́jasāti- (nominal stem)
{case:LOC, gender:F, number:SG}
yáḥ ← yá- (pronoun)
{case:NOM, gender:M, number:SG}
cikéta ← √cit- (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:ACT}
jáne ← jána- (nominal stem)
{case:LOC, gender:M, number:SG}
samaryàḥ ← samaryà- (nominal stem)
{case:NOM, gender:M, number:SG}
stutáḥ ← √stu- (root)
{case:NOM, gender:M, number:SG, non-finite:PPP}
पद-पाठः
महि॑ । म॒हे । त॒वसे॑ । दी॒ध्ये॒ । नॄन् । इन्द्रा॑य । इ॒त्था । त॒वसे॑ । अत॑व्यान् ।
यः । अ॒स्मै॒ । सु॒ऽम॒तिम् । वाज॑ऽसातौ । स्तु॒तः । जने॑ । स॒ऽम॒र्यः॑ । चि॒केत॑ ॥
Hellwig Grammar
- mahi
- [noun], accusative, singular, neuter
- “great; firm.”
- mahe ← mah
- [noun], dative, singular, masculine
- “great; great; distinguished; much(a); adult; long; high.”
- tavase ← tavas
- [noun], dative, singular, masculine
- “strong; energetic.”
- dīdhye ← dhī
- [verb], singular, Present indikative
- “think; desire; chew over.”
- nṝn ← nṛ
- [noun], accusative, plural, masculine
- “man; man; nṛ [word]; crew; masculine.”
- indrāyetthā ← indrāya ← indra
- [noun], dative, singular, masculine
- “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”
- indrāyetthā ← itthā
- [adverb]
- “thus; here.”
- tavase ← tavas
- [noun], dative, singular, masculine
- “strong; energetic.”
- atavyān ← a
- [adverb]
- “not; akāra; a [taddhita]; a [word]; a; a.”
- atavyān ← tavyān ← tavyas
- [noun], nominative, singular, masculine
- “stronger; rich.”
- yo ← yaḥ ← yad
- [noun], nominative, singular, masculine
- “who; which; yat [pronoun].”
- asmai ← idam
- [noun], dative, singular, masculine
- “this; he,she,it (pers. pron.); here.”
- sumatiṃ ← sumatim ← sumati
- [noun], accusative, singular, feminine
- “benevolence; favor; Sumati.”
- vājasātau ← vājasāti
- [noun], locative, singular, feminine
- “victory; battle.”
- stuto ← stutaḥ ← stu
- [verb noun], nominative, singular
- “laud; praise; declare; stu.”
- jane ← jana
- [noun], locative, singular, masculine
- “people; national; man; relative; jan; Janaloka; person; jana [word]; man; attendant; Jana; foreigner; inhabitant; group.”
- samaryaś ← samaryaḥ ← samarya
- [noun], nominative, singular, masculine
- ciketa ← cit
- [verb], singular, Perfect indicative
- “notice; observe; attend to; intend.”
सायण-भाष्यम्
अहं संवरणः अतव्यान् अत्यन्तमिव दुर्बलः सन् महि महत् प्रभूतं स्तोत्रं महे महते तवसे बलवते इन्द्राय इत्था इत्थं वक्ष्यमाणप्रकारेण दीध्ये दीपयामि प्रकाशयामि । किमर्थम् । नॄन् । षष्ठ्यर्थे द्वितीया । मनुष्याणामस्मदीयानां तवसे बलाय । यद्वा । नॄनस्मद्विरोधिनामभिभवायेति शेषः । तदर्थं तवसेऽस्मद्बलाय । यः इन्द्रः अस्मै जने जनाय संवरणाय वाजसातौ संग्रामे वाजस्य अन्नस्य वा लाभे निमित्ते सति स्तुतः सन् सुमतिं समर्यः मर्त्यैः स्तोतृभिः सहितो यद्वा सह म्रियमाणैर्युध्यमानैर्मरुदादिभिरथवा समरार्हः चिकेत जानाति ॥
Wilson
English translation:
“Feeble as I am, I offer praise to the great and vigorous Indra, for this purpose, (that he may grant) strength to (our) people; he who, associated with the Maruts, shows favour to this person n when praised for the sake of sustenance.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Associated with the Maruts: samarya is an epithet of Indra; three explanations are offered for samarya: martyaiḥ, stotṛbhiḥ, sahitaḥ, together with mortals, that is, with worshippers, yuddhamānairmarudādibhiḥ, with the Maruts and other combatants, or samara arhaḥ, fir or suited to war
Jamison Brereton
I conjure up a great (praise) for the great, powerful one among superior men, for Indra so very powerful—I who am not so powerful—
he who, praised among the people as battle-ready, takes note of the good thought (directed) toward him at the prize-winning.
Jamison Brereton Notes
The first hemistich begins and ends with an etymological figure: #máhi mahé … taváse átavyān#. The taváse also repeats the same form from the preceding pāda.
I supply śrávaḥ ‘praise’ with máhi, since this is a frequent collocation. Sim.
Geldner, though Kümmel (258) and Witzel Gotō take it as adverbial.
With Geldner (/Witzel Gotō uncertainly) I reluctantly interpr. pāda-final nṝ́n as a gen. pl.
(or standing for a gen. pl.), as is sometimes necessary. Oldenberg interpr. it rather as a dat. pl., which I don’t understand.
With Geldner I construe itthā́with taváse; I assume it adds strengthening to that repeated word. Kümmel (258) instead takes it as an expression of the method of praise: “auf diese Weise,” so apparently also Witzel Gotō, though muted (“also”).
In the 2nd hemistich the referent of asmai is at issue. The standard view (Geldner, Oldenberg, Witzel Gotō) is that it refers to the singer, the “not so strong” I. In Geldner’s interpr. this involves rendering asmai sumatím … cikéta as “der … diesem (Sänger) seine Gunst zugedacht hat.” That sumatí- could refer to Indra’s benevolence is easy, but ‘zudenken’ as an interpr. of cikéta is hard. This pf. stem ordinarily means either ‘take note of’ or ‘appear as’ (latter generally middle). Witzel Gotō give the pf. its usual meaning but this leaves asmai without much to do in the clause. By contrast, I take Indra as the referent of asmai. It is not rare for enclitic forms of this pronoun to refer to the subject: a reflexive is not necessary. Under this interpr. sumatí- has its common meaning ‘good thought’ = poem, and Indra takes cognizance of this sumatí-, which is “for him.” Cf. VII.31.10 prácetase prá sumatíṃ krṇ̥ udhvam where the sumatí- of the poets is intended for a god (Indra, in fact) in the dative who is characterized as prá √cit.
Griffith
GREAT praise to Indra, great and strong mid heroes, I ponder thus, the feeble to the Mighty,
Who with his band shows favour to this people, when lauded, in the fight where spoil is gathered.
Geldner
Ein großes Lied ersinne ich auf den Großen, Starken unter den Männern, auf Indra, ich der Schwächere, auf den so Starken, der vor allem Volke gepriesen im Wettbewerb umworben bei der Lohngewinnung diesem Sänger seine Gunst zugedacht hat.
Grassmann
Dem grossen, starken Indra leg’ ans Herz ich die Männer recht, dem starken ich, der schwache, Der kriegerisch, gepriesen bei dem Volke, im Kampfe Huld erwiesen diesem Manne.
Elizarenkova
Великое (восхваление) я замышляю для великого, сильного среди людей,
Для Индры, столь сильного, – я, более слабый,
(Для того,) кто, восхваленный среди народа, окруженный состязающимися (певцами),
Проявил милость к этому (певцу) при получении награды.
अधिमन्त्रम् (VC)
- इन्द्र:
- गातुरात्रेयः
- त्रिष्टुप्
- धैवतः
दयानन्द-सरस्वती (हि) - विषयः
अब दूसरे अध्याय का प्रारम्भ है। दश ऋचावाले तेतीसवें सूक्त का प्रारम्भ है, उसके प्रथम मन्त्र में इन्द्र के गुण को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - हे मनुष्यो ! (यः) जो (अतव्यान्) प्रयत्न करता हुआ (स्तुतः) स्तुति किया गया (जने) मनुष्यों के समूह में (समर्यः) संग्राम की इच्छा करता हुआ (वाजसातौ) संग्राम में (सुमतिम्) उत्तम बुद्धि को (महे) बड़े (तवसे) बल के लिये (चिकेत) जाने (अस्मै) इस (तवसे) बली (इन्द्राय) अत्यन्त ऐश्वर्य्य से युक्त के लिये (इत्था) इस प्रकार (महि) बड़े (नॄन्) मनुष्यों का मैं (दीध्ये) प्रकाश करता हूँ ॥१॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । जो मनुष्य जिस मनुष्य के लिये सुखविषयक उपकार करे, वह उसके लिये प्रत्युपकार निरन्तर करे ॥१॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: हे मनुष्या ! योऽतव्याँ स्तुतो जने समर्यो वाजसातौ सुमतिं महे तवसे चिकेतास्मै तवसे इन्द्रायेत्था महि नॄनहं दीध्ये ॥१॥
दयानन्द-सरस्वती (हि) - विषयः
अथेन्द्रगुणानाह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (महि) महतः (महे) महते (तवसे) बलाय (दीध्ये) प्रकाशये (नॄन्) मनुष्यान् (इन्द्राय) परमैश्वर्य्याय (इत्था) (तवसे) बलिने (अतव्यान्) यतमानः (यः) (अस्मै) (सुमतिम्) शोभनां प्रज्ञाम् (वाजसातौ) सङ्ग्रामे (स्तुतः) (जने) (समर्यः) सङ्ग्राममिच्छुः (चिकेत) जानीयात् ॥१॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - अत्रोपमालङ्कारः। यो मनुष्यो यस्मै सुखमुपकुर्य्यात् स तस्मै प्रत्युपकारं सततं कुर्यात् ॥१॥
सविता जोशी ← दयानन्द-सरस्वती (म) - विषयः
या सूक्तात इन्द्र व विद्वानांच्या गुणांचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची यापूर्वीच्या सूक्ताच्या अर्थाबरोबर संगती जाणावी.
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जो माणूस ज्या माणसावर सुख मिळावे यासाठी उपकार करतो त्याने ही त्याच्यावर प्रत्युपकार करावा. ॥ १ ॥
02 स त्वम् - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
स त्वं न॑ इन्द्र धियसा॒नो अ॒र्कैर्हरी॑णां वृष॒न्योक्त्र॑मश्रेः ।
या इ॒त्था म॑घव॒न्ननु॒ जोषं॒ वक्षो॑ अ॒भि प्रार्यः स॑क्षि॒ जना॑न् ॥
मूलम् ...{Loading}...
स त्वं न॑ इन्द्र धियसा॒नो अ॒र्कैर्हरी॑णां वृष॒न्योक्त्र॑मश्रेः ।
या इ॒त्था म॑घव॒न्ननु॒ जोषं॒ वक्षो॑ अ॒भि प्रार्यः स॑क्षि॒ जना॑न् ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - इन्द्रः
- ऋषिः - संवरणः प्राजापत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
स꣡ त्वं꣡ न इन्द्र धियसानो꣡ अर्कइ꣡र्
ह꣡रीणां᳐ · वृषन् यो꣡क्त्रम् अश्रेः
या꣡ इत्था꣡ · मघवन्न् अ꣡नु जो꣡षं
व꣡क्षो अभि꣡ प्रा꣡रियः꣡ सक्षि ज꣡नान्
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
arkaíḥ ← arká- (nominal stem)
{case:INS, gender:M, number:PL}
dhiyasānáḥ ← dhiyasāná- (nominal stem)
{case:NOM, gender:M, number:SG}
indra ← índra- (nominal stem)
{case:VOC, gender:M, number:SG}
naḥ ← ahám (pronoun)
{case:ACC, number:PL}
sá ← sá- ~ tá- (pronoun)
{case:NOM, gender:M, number:SG}
tvám ← tvám (pronoun)
{case:NOM, number:SG}
aśreḥ ← √śri- (root)
{number:SG, person:2, mood:IND, tense:AOR, voice:ACT}
hárīṇām ← hári- (nominal stem)
{case:GEN, gender:M, number:PL}
vr̥ṣan ← vŕ̥ṣan- (nominal stem)
{case:VOC, gender:M, number:SG}
yóktram ← yóktra- (nominal stem)
{case:NOM, gender:N, number:SG}
ánu ← ánu (invariable)
{}
itthā́ ← itthā́ (invariable)
{}
jóṣam ← jóṣa- (nominal stem)
{case:ACC, gender:M, number:SG}
maghavan ← maghávan- (nominal stem)
{case:VOC, gender:M, number:SG}
yā́ḥ ← yá- (pronoun)
{case:NOM, gender:F, number:PL}
abhí ← abhí (invariable)
{}
aryáḥ ← arí- (nominal stem)
{case:GEN, gender:M, number:SG}
jánān ← jána- (nominal stem)
{case:ACC, gender:M, number:PL}
prá ← prá (invariable)
{}
sakṣi ← √sah- (root)
{number:SG, person:2, mood:IMP, voice:ACT}
vákṣaḥ ← √vah- (root)
{number:SG, person:2, mood:SBJV, tense:AOR, voice:ACT}
पद-पाठः
सः । त्वम् । नः॒ । इ॒न्द्र॒ । धि॒य॒सा॒नः । अ॒र्कैः । हरी॑णाम् । वृ॒ष॒न् । योक्त्र॑म् । अ॒श्रेः॒ ।
याः । इ॒त्था । म॒घ॒ऽव॒न् । अनु॑ । जोष॑म् । वक्षः॑ । अ॒भि । प्र । अ॒र्यः । स॒क्षि॒ । जना॑न् ॥
Hellwig Grammar
- sa ← tad
- [noun], nominative, singular, masculine
- “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”
- tvaṃ ← tvam ← tvad
- [noun], nominative, singular
- “you.”
- na ← naḥ ← mad
- [noun], genitive, plural
- “I; mine.”
- indra
- [noun], vocative, singular, masculine
- “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”
- dhiyasāno ← dhiyasānaḥ ← dhiyasāna
- [noun], nominative, singular, masculine
- “attentive.”
- arkair ← arkaiḥ ← arka
- [noun], instrumental, plural, masculine
- “Calotropis gigantea Beng.; sun; copper; Surya; hymn; twelve; fire; beam.”
- harīṇāṃ ← harīṇām ← hari
- [noun], genitive, plural, masculine
- “Vishnu; monkey; Krishna; horse; lion; Indra; Hari; Surya; Hari; haritāla; Hari; snake; frog.”
- vṛṣan
- [noun], vocative, singular, masculine
- “bull; Indra; stallion; Vṛṣan; man.”
- yoktram ← yoktra
- [noun], accusative, singular, neuter
- aśreḥ ← śri
- [verb], singular, Root aorist (Ind.)
- “situate; dwell; go; lurk; reach; rear; repose; cling to.”
- yā ← yāḥ ← yā
- [verb], singular, Present conjunctive (subjunctive)
- “go; enter (a state); travel; disappear; reach; come; campaign; elapse; arrive; drive; reach; leave; run; depart; ride.”
- itthā
- [adverb]
- “thus; here.”
- maghavann ← maghavan
- [noun], vocative, singular, masculine
- “Indra; maghavan [word].”
- anu
- [adverb]
- “subsequently; behind; along; towards; because.”
- joṣaṃ ← joṣam ← joṣa
- [noun], accusative, singular, masculine
- vakṣo ← vakṣaḥ ← vah
- [verb], singular, Aorist conj./subj.
- “transport; bring; marry; run; drive; vāhay; drive; run; pull; nirvāpay; blow; transport; discharge; assume; remove.”
- abhi
- [adverb]
- “towards; on.”
- prāryaḥ ← pra
- [adverb]
- “towards; ahead.”
- prāryaḥ ← aryaḥ ← ari
- [noun], accusative, plural, masculine
- sakṣi ← sah
- [verb], singular, Aorist conj./subj.
- “endure; overcome; habituate.”
- janān ← jana
- [noun], accusative, plural, masculine
- “people; national; man; relative; jan; Janaloka; person; jana [word]; man; attendant; Jana; foreigner; inhabitant; group.”
सायण-भाष्यम्
हे वृषन् वर्षक इन्द्र सः प्रसिद्धः त्वं नः अस्मान् धियसानः ध्यायन् अर्कैः अर्चनसाधनैः स्तोत्रैर्निमित्तभूतैः हरीणां रथे नियोज्यानामश्वानां योक्त्रं नियोजनरज्जुम् अश्रेः आश्रयसि । याः ॥ लिङ्गव्यत्ययः ॥ यानर्कान् हे मघवन् इत्था इत्थं जोषं प्रीतिम् अनु वक्षः अवहः तैर्निमित्तैर्योक्त्रमश्रेरिति । तथा कृत्वा अर्यः अस्मदरीन् जनान् अभि आभिमुख्येन प्र प्रकृष्टं सक्षि पराभव ॥
Wilson
English translation:
“You, Indra, meditating upon us, fasten the traces of yourborses, (incited), showerer (of benefits), by those praises in which you have suitable delight, and do you therefore overcome (for us) hostile men.”
Jamison Brereton
You, Indra, being conjured up by our chants, have fixed the yoking thong for the fallow bays, you bull.
You will drive here just so, following your pleasure, bounteous one. You will bring (good things); you will be victorious over the peoples of the stranger.
Jamison Brereton Notes
The (pseudo-)participle dhiyasāná- clearly patterns with dīdhi ye in 1a, hence my complementary ‘being conjured up’. I take it to mean that Indra’s epiphany at the sacrifice is brought about by our chants (arkaíḥ), that his appearance there is literally “thought up” by our thoughts. This notion is close to what is found in the previous hymn V.32.11 (at least by my interpr.), that every sacrifice brings a “newest Indra,” that the Indra of the sacrificial epiphany is newly created by sacrificial activity every time. The standard interpr. of dhiyasāná- by Geldner [/Witzel Gotō] is more pedestrian: Indra becomes attentive (“aufmerksam geworden”) through our hymns. The other occurrence of the stem, in X.32.1, in my opinion fits my interpr., but to be honest neither passage is absolutely clear. As for the stem itself, dhiyasāná- does not pattern with the majority of -asāná- stems discussed ad IV.3.6, and I do not have a satisfactory account of it.
The sá tvám phrase does not conform to my rules for the use of sá with 2nd ps.
reference (see my “Sá figé”), and I likewise can’t account for it.
The yā́(ḥ) beginning the 2nd hemistich is problematic. If it is a rel. prn. it has to be a fem. pl., and there is no obvious referent in the context (hárīṇām in b belonging to a masc. stem hári-). Therefore with Geldner (/Witzel Gotō) and, very cautiously, Oldenberg, I take it as a verb form, belonging to √yā ‘drive’. (Note the past part. yātā́ḥ in 5b.) Because it is followed by two subjunctives, vákṣaḥ and sakṣi (the latter a “siimperative” derived from a subjunctive), I take yā́(ḥ) as subjunctive as well. Indeed, if it is read yāah, the extra syllable would fix the meter of this pāda – but since the hymn is full of metrical disturbances, this is not a strong argument. Neither Geldner nor Witzel Gotō indicates how they interpr. the morphology, but both tr. as an imperative, as they do the two following verbs.
Both Geldner and Witzel Gotō take aryáḥ and jánān as parallel acc. pl., while I make aryáḥ a gen. sg. dependent on jánān. There is no way to tell; Thieme (Fremdl., 11 n. 2) refuses to deal with the passage at all.
Griffith
So made attentive by our hymns, Steer! Indra! thou fastenedst the girth of thy Bay Coursers,
Which, Maghavan, at thy will thou drivest hither. With these subdue for us the men who hate us.
Geldner
Durch unsere Preislieder aufmerksam geworden, hast du nun, o Bulle Indra, deinen Falben den Strang angelegt. Komm hierher, du Freigebiger, nach deinem Wohlgefallen; fahre her, werde mit den vornehmen Nebenbuhlern, den anderen Leuten fertig!
Grassmann
Du schirrtest an, o Held, den Strang der Füchse aufmerkend, Indra, du auf unsre Lieder; O komme bald nach deiner Lust, o mächt’ger, fahr her zu uns, sei hold den treuen Männern.
Elizarenkova
Ты, о Индра, став внимательным благодаря нашим песням,
Надел недоуздок на буланых коней, о бык.
Приходи, в самом деле, о щедрый, по (своему) желанию!
Приезжай, осиливай чужие народы!
अधिमन्त्रम् (VC)
- इन्द्र:
- गातुरात्रेयः
- निचृत्त्रिष्टुप्
- धैवतः
दयानन्द-सरस्वती (हि) - विषयः
फिर उसी विषय को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - हे (वृषन्) सुख की वृष्टि करते हुए (मघवन्) अत्युत्तम धन से युक्त और (इन्द्र) अत्यन्त ऐश्वर्य्यवाले (सः) वह (धियसानः) ध्यान करता हुआ (अर्यः) स्वामी राजा (त्वम्) आप (अर्कैः) विचारों से (नः) हम लोगों के वा हम लोगों को (हरीणाम्) मनुष्यों के सम्बन्ध में (योक्त्रम्) एकत्र करने का (अश्रेः) सेवन कीजिये और (याः) जो उत्तम नीतियाँ हैं उनकी (जोषम्) प्रीति को (अनु, वक्षः) अनुकूल प्राप्त हूजिये (इत्था) इस प्रकार से (जनान्) मनुष्यों को (अभि, प्र, सक्षि) अच्छे प्रकार सम्बन्धित करते हो ॥२॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । वही उत्तम विद्वान् है, जो मनुष्यों की बुद्धि को योगाभ्यास आदि से बढ़ावे और सब काल में नीति के अनुसार कर्म्म करके प्रजाओं को प्रसन्न करे ॥२॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: हे वृषन् मघवन्निन्द्र ! स धियसानोऽर्यस्त्वमर्कैर्नोऽस्माकमस्मान् वा हरीणां योक्त्रमश्रेः। या उत्तमा नीतयः सन्ति तासां जोषमनु वक्षो इत्था जनानाभि प्र सक्षि ॥२॥
दयानन्द-सरस्वती (हि) - विषयः
पुनस्तमेव विषयमाह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (सः) (त्वम्) (नः) अस्मान् (इन्द्र) परमैश्वर्ययुक्त (धियसानः) ध्यानं कुर्वन् (अर्कैः) विचारैः (हरीणाम्) मनुष्याणाम् (वृषन्) सुखवृष्टिं कुर्वन् (योक्त्रम्) योजनम् (अश्रेः) सेवयेः (याः) (इत्था) (मघवन्) अत्युत्तमधनयुक्त (अनु) (जोषम्) प्रीतिम् (वक्षः) प्राप्नुहि (अभि) (प्र) (अर्यः) स्वामी राजा (सक्षि) सम्बध्नासि (जनान्) मनुष्यान् ॥२॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - अत्रोपमालङ्कारः। स एवोत्तमो विद्वान् यो मनुष्यान् प्रज्ञा योगाभ्यासादिना वर्धयेत् सर्वदा नीत्यनुसारं कर्म्म कृत्वा प्रजाः प्रसादयेत् ॥२॥
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जो माणसांना प्रज्ञा व योगाभ्यासाने वाढवितो तोच उत्तम विद्वान असतो व सदैव नीतीनुसार कर्म करून प्रजेला प्रसन्न करतो. ॥ २ ॥
03 न ते - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
न ते त॑ इन्द्रा॒भ्य१॒॑स्मदृ॒ष्वायु॑क्तासो अब्र॒ह्मता॒ यदस॑न् ।
तिष्ठा॒ रथ॒मधि॒ तं व॑ज्रह॒स्ता र॒श्मिं दे॑व यमसे॒ स्वश्वः॑ ॥
मूलम् ...{Loading}...
न ते त॑ इन्द्रा॒भ्य१॒॑स्मदृ॒ष्वायु॑क्तासो अब्र॒ह्मता॒ यदस॑न् ।
तिष्ठा॒ रथ॒मधि॒ तं व॑ज्रह॒स्ता र॒श्मिं दे॑व यमसे॒ स्वश्वः॑ ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - इन्द्रः
- ऋषिः - संवरणः प्राजापत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
न꣡ ते꣡ त इन्द्र अभि꣡ अस्म꣡द् ऋष्व
अ꣡युक्तासो अब्रह्म꣡ता य꣡द् अ꣡सन्
ति꣡ष्ठा र꣡थम् अ꣡धि तं꣡ वज्रहस्ता꣡
रश्मिं꣡ देव · यमसे सुअ꣡श्वः
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M;; line affected by realignment
Morph
abhí ← abhí (invariable)
{}
asmát ← ahám (pronoun)
{case:ABL, number:PL}
indra ← índra- (nominal stem)
{case:VOC, gender:M, number:SG}
ná ← ná (invariable)
{}
r̥ṣva ← r̥ṣvá- (nominal stem)
{case:VOC, gender:M, number:SG}
te ← tvám (pronoun)
{case:DAT, number:SG}
té ← sá- ~ tá- (pronoun)
{case:NOM, gender:M, number:PL}
abrahmátā ← abrahmátā- (nominal stem)
{case:INS, gender:F, number:SG}
ásan ← √as- 1 (root)
{number:PL, person:3, mood:SBJV, tense:PRS, voice:ACT}
áyuktāsaḥ ← áyukta- (nominal stem)
{case:NOM, gender:M, number:PL}
yát ← yá- (pronoun)
{case:NOM, gender:N, number:SG}
ádhi ← ádhi (invariable)
{}
rátham ← rátha- (nominal stem)
{case:ACC, gender:M, number:SG}
tám ← sá- ~ tá- (pronoun)
{case:ACC, gender:M, number:SG}
tíṣṭha ← √sthā- (root)
{number:SG, person:2, mood:IMP, tense:PRS, voice:ACT}
vajrahasta ← vájrahasta- (nominal stem)
{case:VOC, gender:M, number:SG}
ā́ ← ā́ (invariable)
{}
deva ← devá- (nominal stem)
{case:VOC, gender:M, number:SG}
raśmím ← raśmí- (nominal stem)
{case:ACC, gender:M, number:SG}
sváśvaḥ ← sváśva- (nominal stem)
{case:NOM, gender:M, number:SG}
yamase ← √yam- (root)
{number:SG, person:2, mood:SBJV, tense:AOR, voice:MED}
पद-पाठः
न । ते । ते॒ । इ॒न्द्र॒ । अ॒भि । अ॒स्मत् । ऋ॒ष्व॒ । अयु॑क्तासः । अ॒ब्र॒ह्मता॑ । यत् । अस॑न् ।
तिष्ठ॑ । रथ॑म् । अधि॑ । तम् । व॒ज्र॒ऽह॒स्त॒ । आ । र॒श्मिम् । दे॒व॒ । य॒म॒से॒ । सु॒ऽअश्वः॑ ॥
Hellwig Grammar
- na
- [adverb]
- “not; like; no; na [word].”
- 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.”
- ta ← te ← tvad
- [noun], genitive, singular
- “you.”
- indrābhy ← indra
- [noun], vocative, singular, masculine
- “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”
- indrābhy ← abhi
- [adverb]
- “towards; on.”
- asmad ← asmat ← mad
- [noun], ablative, plural
- “I; mine.”
- ṛṣvāyuktāso ← ṛṣvā ← ṛṣva
- [noun], nominative, plural, masculine
- “distinguished; high; noble; enormous.”
- ṛṣvāyuktāso ← a
- [adverb]
- “not; akāra; a [taddhita]; a [word]; a; a.”
- ṛṣvāyuktāso ← yuktāsaḥ ← yuj
- [verb noun], nominative, 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.”
- abrahmatā ← a
- [adverb]
- “not; akāra; a [taddhita]; a [word]; a; a.”
- abrahmatā ← brahma ← brahman
- [noun], neuter
- “brahman; mantra; prayer; spell; Veda; Brahmin; sacred text; final emancipation; hymn; brahman [word]; Brāhmaṇa; study.”
- abrahmatā ← tā
- [noun], instrumental, singular, feminine
- “state; Lakshmi.”
- yad ← yat
- [adverb]
- “once [when]; because; that; if; how.”
- asan ← as
- [verb], plural, Present conjunctive (subjunctive)
- “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”
- tiṣṭhā ← sthā
- [verb], singular, Present imperative
- “stay; stand; situate; exist; [in]; resist; endure; put; soak; be; stop; adhere; get stale; concentrate; grow; trust; wake; consociate; last; dwell; lie; stand; stop.”
- ratham ← ratha
- [noun], accusative, singular, masculine
- “chariot; warrior; ratha [word]; Dalbergia oojeinensis; rattan.”
- adhi
- [adverb]
- “on; from; accordingly.”
- taṃ ← tam ← tad
- [noun], accusative, singular, masculine
- “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”
- vajrahastā ← vajra
- [noun], masculine
- “vajra; Vajra; vajra; vajra; lightning; abhra; vajramūṣā; diamond; vajra [word]; vajrakapāṭa; vajra; vaikrānta.”
- vajrahastā ← hasta
- [noun], vocative, singular, masculine
- “hand; hand; proboscis; hasta [word]; autograph.”
- vajrahastā ← ā
- [adverb]
- “towards; ākāra; until; ā; since; according to; ā [suffix].”
- raśmiṃ ← raśmim ← raśmi
- [noun], accusative, singular, masculine
- “beam; rein; sunbeam; shininess; cord.”
- deva
- [noun], vocative, singular, masculine
- “Deva; Hindu deity; king; deity; Indra; deva [word]; God; Jina; Viśvedevās; mercury; natural phenomenon; gambling.”
- yamase ← yam
- [verb], singular, Aorist conj./subj.
- “concentrate; grant; restrain; cause; control; offer; cover; raise.”
- svaśvaḥ ← su
- [adverb]
- “very; well; good; nicely; beautiful; su; early; quite.”
- svaśvaḥ ← aśvaḥ ← aśva
- [noun], nominative, singular, masculine
- “horse; aśva [word]; Aśva; stallion.”
सायण-भाष्यम्
हे ऋष्व महन् इन्द्र यत् ये अस्मत् अस्मत्तः त्वद्भक्तेभ्योऽन्ये ‘अयुक्तासः त्वया असंयुक्ताः असन् आसन् अभवन् अब्रह्मता । ब्रह्म परिवृढं कर्म । तद्रहितत्वात् ते नराः ते त्वदीयाः न भवन्ति । अतः अस्मद्यज्ञम् अभि आगन्तुं तं प्रसिद्धं रथमधि तिष्ठ । हे वज्रहस्त इन्द्र देव स्वश्वः त्वं यं रथमारोढुं रश्मिं प्रग्रहम् आ यमसे नियमयसि तमधि तिष्ठ ॥
Wilson
English translation:
“Since, mighty Indra, those who, differing from us, and not united with you through their lack of devotion, are not yours; therefore, divine holder of of the thunderbolt, who are possessed of excellent horses, ascend the car, whose reins you guide, (to come to our sacrifice).”
Jamison Brereton
These (horses) of yours (will) not (remain) unyoked because of us [i.e., because of our failure], lofty Indra, if it’s for lack of a (yoking)
formulation.
Mount on the chariot with mace in hand. You with the good horses will hold your own rein, o god.
Jamison Brereton Notes
The sense of the first hemistich – that by reciting the (yoking-)formulation we will do our part to ensure that your (Indra’s) horses will be yoked – is fairly clear, but the syntax is messy. First, it’s couched as a triple negative construction: “it is not that X will not happen because of not-Y,” which already puts it on the edge of parsability. The parsing problem is slightly increased by the fact that the content of the negative “that” clause is expressed through a periphrasis involving a negated participle+copula (áyuktāsaḥ … ásan “will be/remain unyoked”). Then, the position of yád is utterly non-standard, being found deep in the clause, after several different constituents, right before the final word. I tried various ways to produce a conforming subordinate clause from the text, but failed. The published translation “if it’s for lack of a (yoking) formulation” (as if abrahmátā yád were a separate embedded clausette) gives the appearance of (almost) succeeding, but it doesn’t accurately represent the text (though I still think it might represent the purport of this odd word order). A more accurate tr. would be “Since these horses …. because of a lack …,” as the dependent clause for the main clause in cd. I remain disturbed by the structure of this dep. cl. A separate problem is the abhí asmád in pāda a. The abhí is stranded in the middle of the pāda (though immed. after the caesura) and in any case has no verb from which it could have been separated in tmesis. In the absence of anything else to do with it, the default option seems to be to construe it with asmád, and this phrase has long (see Oldenberg’s reff.) been compared to I.139.8 asmád abhí, likewise in the middle of the pāda though in opposite order. The problem is that abhí as a preposition seems otherwise only to take the acc. Nonetheless, connecting the two seems the best bet, with a meaning such as “with regard to us” or, better reflecting the ablative, my “because of us.” So Oldenberg, Witzel Gotō. Cf. also Humbach et al. (Gāthās… and the Other Oldenberg Avestan Texts, II.118), ad Y 35.5 (Yasna Haptaŋhaiti) ahmaṭ hiiaṭ aibī, a phrase meaning (in his view) “which is with us,” with which he compares both our passage and I.139.8. However, Narten (YH, 271-72), fld. by Hinze (Zoroastrian Liturgy, 77-78), interprets this three-word phrase, occurring twice in the YH (Y 35.5, 40.1), as containing a postposition aibī governing the neut. acc. hiiaṭ not the abl.
ahmaṭ, with the whole meaning “from us towards which,” thus “as far as we are concerned” (Hintze, 78).
Griffith
They were not turned to us-wtrd, lofty Indra! while yet through lack of prayer they stood unharnessed.
Ascend this chariot, thou whose hand wields thunder, and draw the rein, O Lord of noble horses.
Geldner
Da diese deine Falben von uns aus nicht ungeschirrt sein sollen aus Mangel an erbaulicher Rede, o reckenhafter Indra, so besteig diesen Wagen, mit der Keule in der Hand, zieh den Zügel an, o Gott, mit guten Rossen fahrend!
Grassmann
Wenn, hoher Indra, diese opferlosen, die Andachtscheu’n, nicht mehr als wir dir gelten, So steig, den Blitz im Arme, auf den Wagen, und lenk den Zügel, Herr der schnellen Rosse.
Elizarenkova
Так как при вы(езде) эти твои (кони), о выдающийся Индра,
Из-за нас, из-за отсутствия молитв не должны оставаться незапряженными,
Взойди на эту колесницу, о ты с дубиной грома в руке,
Натяни повод, о бог, ездящий на прекрасных конях!
अधिमन्त्रम् (VC)
- इन्द्र:
- संवरणः प्राजापत्यः
- पङ्क्तिः
- पञ्चमः
दयानन्द-सरस्वती (हि) - विषयः
फिर उसी विषय को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - हे (वज्रहस्त) शस्त्र और अस्त्रों को बाहुओं में धारण करनेवाले (ऋष्व) महापुरुष (देव) दानशील (इन्द्र) राजन् ! जो (ते) आपकी (अब्रह्मता) निर्धनता (अयुक्तासः) और योग से रहित पुरुष (न) नहीं (अभि) सम्मुख (असन्) होते हैं (यत्) जब (ते) वे (अस्मत्) हम लोगों से दूर वसते हैं तब (स्वश्वः) उत्तम घोड़ों से युक्त आप (रश्मिम्) किरण के सदृश (तम्) उस (रथम्) सुन्दर वाहन को (आ, यमसे) विस्तृत करते हो, इससे इसके (अधि) ऊपर (तिष्ठा) स्थित हूजिये ॥३॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - हे ऐश्वर्य्य से युक्त ! जो अयोग्य व्यवहारवाले होवें वे हम लोगों के और आपके दूर वसें और आप वाहनों के चलाने की विद्या को विशेष करके जानें तो युद्ध में भी सामर्थ्य को प्राप्त होवें ॥३॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: हे वज्रहस्त ऋष्व देवेन्द्र ! ये तेऽब्रह्मताऽयुक्तासो नाभ्यसन्। यद्यदा तेऽस्मद्दूरे निवसन्ति तदा स्वश्वस्त्वं रश्मिमिव तं रथमा यमसे तस्मादेतमधि तिष्ठा ॥३॥
दयानन्द-सरस्वती (हि) - विषयः
पुनस्तमेव विषयमाह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (न) निषेधे (ते) (ते) तव (इन्द्र) राजन् (अभि) आभिमुख्ये (अस्मत्) (ऋष्व) महापुरुष (अयुक्तासः) योगरहिताः (अब्रह्मता) अधनता (यत्) यदा (असन्) भवन्ति (तिष्ठा) अत्र द्व्यचोऽतस्तिङ इति दीर्घः। (रथम्) रमणीयं यानम् (अधि) उपरि (तम्) (वज्रहस्त) शस्त्रास्त्रबाहो (आ) (रश्मिम्) किरणम् (देव) दातः (यमसे) निगृह्णासि (स्वश्वः) शोभना अश्वा अस्य ॥३॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - हे ऐश्वर्य्ययुक्त ! येऽयुक्तव्यवहाराः स्युस्तेऽस्मत्त्वच्च दूरे वसन्तु, यदि त्वं यानचालनविद्यां विजानीयास्तर्हि युद्धेऽपि सामर्थ्यं प्राप्नुयाः ॥३॥
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - हे ऐश्वर्ययुक्ता! जे अयोग्य व्यवहार करणारे असतील त्यांनी तुमच्या आमच्यांपासून दूर राहावे. जर तुम्ही वाहने चालविण्याची विद्या विशेष करून जाणली तर युद्धातही सामर्थ्य प्राप्त व्हावे. ॥ ३ ॥
04 पुरू यत्त - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
पु॒रू यत्त॑ इन्द्र॒ सन्त्यु॒क्था गवे॑ च॒कर्थो॒र्वरा॑सु॒ युध्य॑न् ।
त॒त॒क्षे सूर्या॑य चि॒दोक॑सि॒ स्वे वृषा॑ स॒मत्सु॑ दा॒सस्य॒ नाम॑ चित् ॥
मूलम् ...{Loading}...
पु॒रू यत्त॑ इन्द्र॒ सन्त्यु॒क्था गवे॑ च॒कर्थो॒र्वरा॑सु॒ युध्य॑न् ।
त॒त॒क्षे सूर्या॑य चि॒दोक॑सि॒ स्वे वृषा॑ स॒मत्सु॑ दा॒सस्य॒ नाम॑ चित् ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - इन्द्रः
- ऋषिः - संवरणः प्राजापत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
पुरू꣡ य꣡त् त इन्दर+ स꣡न्ति उक्था꣡
ग꣡वे चक꣡र्थ उर्व꣡रासु यु꣡ध्यन्
ततक्षे꣡ सू꣡र्याय चिद् ओ꣡कसि स्वे꣡
वृ꣡षा सम꣡त्सु दा᳐स꣡स्य ना꣡म चित्
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
indra ← índra- (nominal stem)
{case:VOC, gender:M, number:SG}
purú ← purú- (nominal stem)
{case:NOM, gender:N, number:PL}
sánti ← √as- 1 (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:ACT}
te ← tvám (pronoun)
{case:DAT, number:SG}
ukthā́ ← ukthá- (nominal stem)
{case:NOM, gender:N, number:PL}
yát ← yá- (pronoun)
{case:NOM, gender:N, number:SG}
cakártha ← √kr̥- (root)
{number:SG, person:2, mood:IND, tense:PRF, voice:ACT}
gáve ← gáv- ~ gó- (nominal stem)
{case:DAT, gender:M, number:SG}
urvárāsu ← urvárā- (nominal stem)
{case:LOC, gender:F, number:PL}
yúdhyan ← √yudh- (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:ACT}
cit ← cit (invariable)
{}
ókasi ← ókas- (nominal stem)
{case:LOC, gender:N, number:SG}
sū́ryāya ← sū́rya- (nominal stem)
{case:DAT, gender:M, number:SG}
své ← svá- (pronoun)
{case:LOC, gender:N, number:SG}
tatakṣé ← √takṣ- (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:MED}
cit ← cit (invariable)
{}
dāsásya ← dāsá- (nominal stem)
{case:GEN, gender:M, number:SG}
nā́ma ← nā́man- (nominal stem)
{case:ACC, gender:N, number:SG}
samátsu ← samád- (nominal stem)
{case:LOC, gender:F, number:PL}
vŕ̥ṣā ← vŕ̥ṣan- (nominal stem)
{case:NOM, gender:M, number:SG}
पद-पाठः
पु॒रु । यत् । ते॒ । इ॒न्द्र॒ । सन्ति॑ । उ॒क्था । गवे॑ । च॒कर्थ॑ । उ॒र्वरा॑सु । युध्य॑न् ।
त॒त॒क्षे । सूर्या॑य । चि॒त् । ओक॑सि । स्वे । वृषा॑ । स॒मत्ऽसु॑ । दा॒सस्य॑ । नाम॑ । चि॒त् ॥
Hellwig Grammar
- purū ← puru
- [noun], nominative, plural, neuter
- “many; much(a); very.”
- yat ← yad
- [noun], nominative, singular, neuter
- “who; which; yat [pronoun].”
- ta ← te ← tvad
- [noun], genitive, singular
- “you.”
- indra
- [noun], vocative, singular, masculine
- “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”
- santy ← santi ← as
- [verb], plural, Present indikative
- “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”
- ukthā ← uktha
- [noun], nominative, plural, neuter
- “hymn; praise; uktha [word]; encomium.”
- gave ← go
- [noun], dative, singular, masculine
- “cow; cattle; go [word]; Earth; bull; floor; milk; beam; sunbeam; leather; hide; horn; language; bowstring; earth; ox; Svarga.”
- cakarthorvarāsu ← 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.”
- cakarthorvarāsu ← urvarāsu ← urvarā
- [noun], locative, plural, feminine
- “field; Urvarā.”
- yudhyan ← yudh
- [verb noun], nominative, singular
- “fight; overcome.”
- tatakṣe ← takṣ
- [verb], singular, Perfect indicative
- “produce; shape; fashion; chisel; invent.”
- sūryāya ← sūrya
- [noun], dative, singular, masculine
- “sun; Surya; sūrya [word]; right nostril; twelve; Calotropis gigantea Beng.; sūryakānta; sunlight; best.”
- cid ← cit
- [adverb]
- “even; indeed.”
- okasi ← oka
- [noun], locative, singular, neuter
- “home; house; oka [word].”
- sve ← sva
- [noun], locative, singular, neuter
- “own(a); respective(a); akin(p); sva [word]; individual; present(a); independent.”
- vṛṣā ← vṛṣan
- [noun], nominative, singular, masculine
- “bull; Indra; stallion; Vṛṣan; man.”
- samatsu ← samad
- [noun], locative, plural, masculine
- “conflict; strife.”
- dāsasya ← dāsa
- [noun], genitive, singular, masculine
- “slave; Dāsa; servant; savage; Shudra.”
- nāma ← nāman
- [noun], accusative, singular, neuter
- “name; appellation; nāman [word]; nāmakaraṇa; surname; noun; word.”
- cit
- [adverb]
- “even; indeed.”
सायण-भाष्यम्
हे इन्द्र ते तव यत् यदा स्वभूतानि पुरू पुरूणि बहूनि । उक्था उक्थानि शस्त्राणि सन्ति तदा उर्वरासु सस्योपेतासु भूमिषु निमित्तभूतासु गवे वृष्ट्युदकाय युध्यन् जलप्रतिबन्धकान् संहरन् चकर्थ करोषि भेदनम् । कुत्रेति । सूर्याय सूर्यस्य स्वे स्वकीये ओकसि स्थाने । वृषा वर्षिता सन् ततक्षे संपादयसि । समत्सु संग्रामेषु दासस्य वृष्टिप्रतिबन्धकर्तुरेतन्नामकस्य असुरस्य नाम चित् नामापि ततक्षे नाशयसीत्यर्थः ॥
Wilson
English translation:
“Inasmuch, Indra, as many praises are yours, therefore, combating for the sake of (shedding) water on fertile (lands), you have effected (the discomfiture of its obstructors); you, who are the showerer (of benefits), have on behalf of the sun, destroyed in his own dwelling the very name of (the asura), Dāsa, in battle.”
Jamison Brereton
Just as there are many hymns that exist for you, Indra, and many are (the deeds) you have done for the cow, when fighting over the
meadows,
(and many [the paths]?) you carved out also for the sun in your [/his] own home, as bull you (have carved out) even the names of the Dāsa in the contests.
Jamison Brereton Notes
Another troubled vs., though the first hemistich is more transparent than the second. The first thing to notice is that the accent on cakártha in b indicates that b must still be under the domain of yád in pāda a, as parallel dependent clauses. Geldner (/Witzel Gotō) attempt to make initial purū́a single-word main clause on which they both depend (“Viel ist, was …”). This assumes that purū́is a neut. sg. here. Although the existence of a neut. sg. in -ū is standard doctrine (see Lanman, Noun Inflec., 406-7, AiG III.145, etc.), this grammatical truism rests primarily on Grassmann’s identification of twelve forms of purū́as sg. (see Lanman and AiG), but in only one instance, the late X.94.5, does this seem the likely interpr. (There is also one form of urū́and, for Lanmann, two of míthū, which is better taken as an adv.) I do not therefore think that
-ū is a possible neut. sg. ending, except, perhaps, in X.94.5. Here the most obvious way to construe purū́is with pāda-final neut. pl. ukthā́, the subject of sánti. The attempt to impose a singular interpr. on purū́, as antecedent for the following relative clause with plural subject, yields the awkward rendering of Geldner: “Viel ist, was deine Preislieder sind” with mismatch of number (Witzel Gotō more elaborate, but not less clumsy).
For b the only adjustment is to carry purū́over from pāda a and supply a term like kṛtā́ṇi or kármāṇi, easily generated from cakártha: “many are (the deeds) you have done …” The 2nd hemistich is more problematic. The first question is how to relate pāda c and d. Geldner takes them as parallel independent clauses with the same verb tatakṣé, while Witzel Gotō takes it as a single cl. (also Kümmel 207). With Geldner I take them as two clauses and agree that they share a verb, but think that c is a dependent clause still under the control of yád in pāda a and parallel to ab, with d the main clause resuming them all.
A related issue is the apparent change of person from 2nd sg. address to Indra in ab and (supposed) 3rd sg. reference to him in cd. The only evidence for this 3rd ps.
reference is the verb tatakṣé, which is one of only two medial forms of this pf. in the RV. It has no obvious medial value here, and in fact the presence of a dat. of benefit (sū́ryāya) eliminates one possible way of accounting for the middle form. (Kümmel [207] suggests a “Bedeutungskomponente” ‘(auch) in seinem eigenen Interesse’, which seems a bit desperate.) The puzzle of the middle is somewhat reduced if we interpret the form as second sg. mid. The presumed preform *tatakṣ-ṣé would surely come out as our tatakṣé, and it would make sense to substitute this nonce middle form for the non-transparent active 2nd sg., which should be *tatákṣ-tha à *tataktha – whereas the active 3rd sg. tatákṣa is non-problematic and indeed well attested. So the supposed change of person and the middle form can be accounted for by the same explanation.
After confronting these formal issues, there remains the very knotty problem of what the hemistich is expressing, and part of this depends on whether the relations between Indra and Sūrya here are friendly or hostile: elsewhere they are sometimes one, sometimes the other. (Here I think they are friendly.) A syntactic questions is whether nā́ma is the only object of tatakṣé or if the clause in c (if it is a separate clause) has a different object. Geldner opts for the former choice, I for the latter, and I also think that the verb is used in different senses in c and d, positive in c, negative in d.
In c I supply purū́again from a and tentatively supply ‘paths’ as the object, bringing to mind the various passages in which a god (usually Varuṇa) makes or digs out paths for the sun to follow through the sky – e.g., I.24.8 urúṃ hí rā́jā váruṇaś cakā́ra, sū́ryāya pánthām ánvetavā́u, VII.87.1 rádat pathó váruṇo sū́ryāya. In one late passage (X.111.3) it is Indra who is named as pathikṛ́t sū́ryāya “pathmaker for the sun.” It’s also worth noting that, leaving aside this one, 5 of the other 10 occurrences of the dat. sū́ryāya occur in a path-making context. Though, admittedly, I have no parallels using the root √takṣ ‘fashion, carve’, it seems in the right general semantic range. As for ókasi své this can refer either to Indra’s or to Sūrya’s “own home,” since both of them inhabit the same celestial realms; I favor the Sun’s.
As for d, as is recognized by all, the similarly phrased X.23.2 áva kṣnaumi dā́sasya nā́ma cit must be compared. In that passage Indra says “I whet down even the name of the barbarian,” in my tr. Though this passage is the obvious comparandum, it is hardly transparent in itself or in its bearing on our passage, and in fact I think the two passages are less close semantically than their joint isolation invites us to think. In X.23.2 Indra seems to be boasting about his victory over the Dāsa, which is so complete that even his name is obliterated or at least violently ground down. But √takṣ generally refers to creating something by carving off bits or fashioning in some other way. Perhaps here it means that Indra, just by fighting (and presumably defeating) the Dāsa, has still made the latter’s name conspicuous, as if by carving it into a surface. (Or perhaps, closer to X.23.2, Indra has obliterated the Dāsa’s name as if by gouging it out of a surface.) But either of these interpr. raises a crucial question: what would it mean literally to carve a name into (or gouge it out of) a surface before the existence of writing?! In any case I think that the contrastive positive/negative use of √takṣ in c and d makes the verb sit uneasily in both and poses special challenges to the audience to decode the metaphor in each pāda.
As should be obvious, I do not consider my interpr. of this vs. or most of its part settled and sure. I also don’t understand the sequence of ideas. As indicated in the published introduction, I think that the first pāda, positing many hymns for Indra, may refer to the existence of competing (Ārya) sacrifices. The second pāda cites his activities as a warrior on earth; the dat. “for the cow” may either mean that Indra has fought in order to obtain cows (for the Ārya warriors he is fighting beside) or that he has won meadows for (the Āryas’) cows to graze in – in either case advancing the Ārya cause.
In contrast c sets out his beneficial cosmic activity – keeping the sun on track (if my interpr. of the details of the pāda is correct), which in turn is beneficial to mankind.
In at least the first two cases I think there’s an implicit Ārya presence, which contrasts with the explicit Dāsa in d.
Griffith
Thou, because many lauds are thine, O Indra, wast active warring in the fields
for cattle.
For Surya in his own abode thou, Hero, formedst in fights even a Dasa’s nature.
Geldner
Viel ist, was deine Preislieder sind, o Indra, was du für die Kuh getan hast, um die Fluren kämpfend. Er beschnitt sogar der Sonne ihren Namen im eigenen Hause, in den Kämpfen beschnitt der Bulle auch des Dasa Namen.
Grassmann
Wenn viele Sprüche, Indra, dir geweiht sind, so wirkst für Heerden du um Fluren kämpfend; Der Held erreichte kämpfend die Dämonen im eignen Hause, zu der Sonne Bestem.
Elizarenkova
Так как много тебе сложено гимнов, о Индра,
Ты (многое) сделал для коровы, сражаясь за пастбища.
Даже для Сурьи в своем доме обрубил
Бык само имя дасы в сражениях.
अधिमन्त्रम् (VC)
- इन्द्र:
- संवरणः प्राजापत्यः
- पङ्क्तिः
- पञ्चमः
दयानन्द-सरस्वती (हि) - विषयः
फिर इन्द्र के गुणों को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - हे (इन्द्र) विद्या और ऐश्वर्य्य से युक्त (वृषा) बलिष्ठ होते हुए आप (ते) आपके (यत्) जो (पुरु) बहुत (उक्था) प्रशंसित कर्म्म (गवे) गौ आदि पशुओं के हित के लिये (सन्ति) हैं उनको (उर्वरासु) भूमियों में और (समत्सु) सङ्ग्रामों में (युध्यन्) युद्ध करते हुए (चकर्थ) करें और शत्रुओं को (ततक्षे) सूक्ष्म अर्थात् निर्बल करते हो और (सूर्य्याय) सूर्य्य के सदृश वर्त्तमान के लिये (चित्) भी (स्वे) अपने (ओकसि) गृह में (दासस्य) दास के (चित्) निश्चित (नाम) नाम को प्रकट कीजिये ॥४॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - हे राजन् ! जितनी उत्तम सामग्रियाँ होवें, उनको सेना में युद्ध के लिये स्थापित कीजिये और जो गृह के लिये वस्तु होवें, उनको गृह में स्थापित कीजिये ॥४॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: हे इन्द्र ! वृषा त्वं ते यत्पुरूक्था गवे सन्ति तार्न्युवरासु समत्सु युध्यन् सँश्चकर्थ शत्रूँस्ततक्षे सूर्य्याय चिदिव स्व ओकसि दासस्य चिन्नाम प्रकटय ॥४॥
दयानन्द-सरस्वती (हि) - विषयः
पुनरिन्द्रगुणानाह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (पुरु) बहूनि (यत्) यानि (ते) तव (इन्द्र) विद्यैश्वर्य्ययुक्त (सन्ति) (उक्था) प्रशंसितानि कर्म्माणि (गवे) गवादिपशुहिताय (चकर्थ) कुर्याः (उर्वरासु) भूमिषु (युध्यन्) (ततक्षे) तनूकरोषि (सूर्य्याय) सूर्यायेव वर्त्तमानाय (चित्) (ओकसि) गृहे (स्वे) स्वकीये (वृषा) बलिष्ठ सन् (समत्सु) सङ्ग्रामेषु (दासस्य) (नाम) संज्ञाम् (चित्) अपि ॥४॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - हे राजन् ! यावत्य उत्तमाः सामग्र्यः स्युस्ताः सेनायां युद्धाय स्थापय यानि च गृहार्थानि वस्तूनि भवेयुस्तानि गृहे निधेहि ॥४॥
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - हे राजा! जितकी उत्तम सामग्री असेल ती सेनेत युद्धासाठी वापर व जे गृहोपयोगी पदार्थ असतील त्यांना घरात ठेव. ॥ ४ ॥
05 वयं ते - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
व॒यं ते त॑ इन्द्र॒ ये च॒ नरः॒ शर्धो॑ जज्ञा॒ना या॒ताश्च॒ रथाः॑ ।
आस्माञ्ज॑गम्यादहिशुष्म॒ सत्वा॒ भगो॒ न हव्यः॑ प्रभृ॒थेषु॒ चारुः॑ ॥
मूलम् ...{Loading}...
व॒यं ते त॑ इन्द्र॒ ये च॒ नरः॒ शर्धो॑ जज्ञा॒ना या॒ताश्च॒ रथाः॑ ।
आस्माञ्ज॑गम्यादहिशुष्म॒ सत्वा॒ भगो॒ न हव्यः॑ प्रभृ॒थेषु॒ चारुः॑ ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - इन्द्रः
- ऋषिः - संवरणः प्राजापत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
वयं꣡ ते꣡ त इन्दर+ ये꣡ च न꣡रः
श꣡र्धो जज्ञाना꣡ या᳐ता꣡श् च र꣡थाः
आ꣡स्मा꣡ञ् जगम्याद् अहिशुष्म स꣡त्वा
भ꣡गो न꣡ ह꣡व्यः प्रभृथे꣡षु चा꣡रुः
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
ca ← ca (invariable)
{}
indra ← índra- (nominal stem)
{case:VOC, gender:M, number:SG}
náraḥ ← nár- (nominal stem)
{case:NOM, gender:M, number:PL}
te ← tvám (pronoun)
{case:DAT, number:SG}
té ← sá- ~ tá- (pronoun)
{case:NOM, gender:M, number:PL}
vayám ← ahám (pronoun)
{case:NOM, number:PL}
yé ← yá- (pronoun)
{}
ca ← ca (invariable)
{}
jajñānā́ḥ ← √janⁱ- (root)
{case:NOM, gender:M, number:PL, tense:PRF, voice:MED}
ráthāḥ ← rátha- (nominal stem)
{case:NOM, gender:M, number:PL}
śárdhaḥ ← śárdhas- (nominal stem)
{case:NOM, gender:N, number:SG}
yātā́ḥ ← √yā- 1 (root)
{case:NOM, gender:M, number:PL, non-finite:PPP}
ā́ ← ā́ (invariable)
{}
ahiśuṣma ← ahiśuṣma- (nominal stem)
{case:VOC, gender:M, number:SG}
asmā́n ← ahám (pronoun)
{case:ACC, number:PL}
jagamyāt ← √gam- (root)
{number:SG, person:3, mood:OPT, tense:PRF, voice:ACT}
sátvā ← sátvan- (nominal stem)
{case:NOM, gender:M, number:SG}
bhágaḥ ← bhága- (nominal stem)
{case:NOM, gender:M, number:SG}
cā́ruḥ ← cā́ru- (nominal stem)
{case:NOM, gender:M, number:SG}
hávyaḥ ← hávya- (nominal stem)
{case:NOM, gender:M, number:SG}
ná ← ná (invariable)
{}
prabhr̥théṣu ← prabhr̥thá- (nominal stem)
{case:LOC, gender:M, number:PL}
पद-पाठः
व॒यम् । ते । ते॒ । इ॒न्द्र॒ । ये । च॒ । नरः॑ । शर्धः॑ । ज॒ज्ञा॒नाः । या॒ताः । च॒ । रथाः॑ ।
आ । अ॒स्मान् । ज॒ग॒म्या॒त् । अ॒हि॒ऽशु॒ष्म॒ । सत्वा॑ । भगः॑ । न । हव्यः॑ । प्र॒ऽभृ॒थेषु॑ । चारुः॑ ॥
Hellwig Grammar
- vayaṃ ← vayam ← mad
- [noun], nominative, plural
- “I; mine.”
- 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.”
- ta ← te ← tvad
- [noun], genitive, singular
- “you.”
- indra
- [noun], vocative, singular, masculine
- “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”
- ye ← yad
- [noun], nominative, plural, masculine
- “who; which; yat [pronoun].”
- ca
- [adverb]
- “and; besides; then; now; even.”
- naraḥ ← nṛ
- [noun], nominative, plural, masculine
- “man; man; nṛ [word]; crew; masculine.”
- śardho ← śardhaḥ ← śardhas
- [noun], nominative, singular, neuter
- “troop.”
- jajñānā ← jajñānāḥ ← jan
- [verb noun], nominative, plural
- “become; originate; be born; transform; happen; result; grow; beget; produce; create; conceive; separate; cause; give birth; grow; produce; generate; be; become; arise; come on.”
- yātāś ← yātāḥ ← yā
- [verb noun], nominative, plural
- “go; enter (a state); travel; disappear; reach; come; campaign; elapse; arrive; drive; reach; leave; run; depart; ride.”
- ca
- [adverb]
- “and; besides; then; now; even.”
- rathāḥ ← ratha
- [noun], nominative, plural, masculine
- “chariot; warrior; ratha [word]; Dalbergia oojeinensis; rattan.”
- āsmāñ ← ā
- [adverb]
- “towards; ākāra; until; ā; since; according to; ā [suffix].”
- āsmāñ ← asmān ← mad
- [noun], accusative, plural
- “I; mine.”
- jagamyād ← jagamyāt ← gam
- [verb], singular, Perfect optative
- “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.”
- ahiśuṣma ← ahi
- [noun], masculine
- “snake; lead; nāga; Nāga; ahi [word]; Vṛtra.”
- ahiśuṣma ← śuṣma
- [noun], vocative, singular, masculine
- satvā ← satvan
- [noun], nominative, singular, masculine
- “warrior.”
- bhago ← bhagaḥ ← bhaga
- [noun], nominative, singular, masculine
- “Bhaga; vulva; good fortune; vagina; bhaga [word]; sun; well-being; happiness; overlord.”
- na
- [adverb]
- “not; like; no; na [word].”
- havyaḥ ← hvā
- [verb noun], nominative, singular
- “raise; call on; call; summon.”
- prabhṛtheṣu ← prabhṛtha
- [noun], locative, plural, masculine
- cāruḥ ← cāru
- [noun], nominative, singular, masculine
- “pleasant; beautiful; beloved; agreeable; cāru [word].”
सायण-भाष्यम्
हे इन्द्र ये च नरः कर्मणां नेतार ऋत्विग्यजमाना वयं स्मः ते वयं ते त्वदीयाः । कीदृशा वयम् । शर्धः बलं जज्ञानाः उत्पादयन्तः स्तुतिभिः याताश्च होतुं त्वां प्राप्ताश्च रथाः रंहणशीलाश्च । किंच हे ‘अहिशुष्म । अहिरयनात् । सर्वतो व्याप्तबलेन्द्र त्वदनुग्रहात् हव्यः स्तुत्यः प्रतिभटेराह्वातव्यो वा चारुः संगन्ता सत्वा भृत्यादिः प्रभृथेषु संग्रामेषु यज्ञेषु वा अस्मान् आ जगम्यात् आगच्छेत् । भगो न भग इव हव्यश्चारुः । भगदेवो यथास्मत्सहाय आगच्छति तथा भृत्यादिरागच्छेदित्यर्थः ॥ ॥ १ ॥
Wilson
English translation:
“We, Indra, are yours, and yours are they who are the leaders (of rites), promoters of (your) strength, and willing applicants (to you); all-powerful Indra, may adherents worthy of commendation and faithful, come to us, like Bhaga, in battles.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
All-powerful Indra: ahiśuṣma is an epithet of Indra, sarvato vyāptabala, of all-pervading strength; like Bhaga in battles: satvā bhago na havyaḥ prabhṛtheṣu cāruḥ: prabhṛta = war or sacrifice; hence, may a faithful folloer or ally, sarva bhṛtyādiḥ, come, like Bhaga, as an associate, cāru saṅgantā, tobe commanded, havya, in sacrifices, or defied, pratibhaṭairāhvātavya, in battles; as the divine Bhaga comes as our ally, so may followers and others come
Jamison Brereton
We are yours, Indra—as are the superior men born as a troop
[=Maruts?] and the driving-chariots.
As a consummate warrior he [=Indra] should come here to us, o you with the serpent’s hiss—dear, like Bhaga to be invoked at our forays [/dear like a portion to be offered at our (ritual) presentations].
Jamison Brereton Notes
What constitutes the predicate in ab is disputed. Flg. Oldenberg and the model of VII.30.4, I take ab as constituting an “X and which Y” construction, with doubled “and which Y” (more accurately schematized as “X and which Y and (which) Z”).
The predication is simply te “of you, yours,” an assertion of possession. It is predicated of us (vayám té) as well as “which men” (yé ca náraḥ) and “(which) chariots” (… ca ráthāḥ) – literally “we and which men and (which) chariots are yours.” Both of the latter two are further characterized in b, the men by a participial phrase (śárdho jajñānā́ḥ “having been born as a troop”), the chariots by a simple participle (yātā́ḥ ‘driven, driving’). Witzel Gotō seem to follow this interpr. as well, though with some filigree in the middle that seems over-elaborate. Klein (DGRV I.49 n. 10) sets out the schema as above and tr. sim. (I.196). Geldner by contrast takes the predication to be śárdho jajñānā́ḥ, applied to both us and the men, with the chariots left hanging: essentially “we and the man are born as your troop, and the chariots.” Besides the syntactic isolation of the chariots in Geldner’s rendering, it also unduly extends the reference of śárdho jajñānā́ḥ. The “men” of pāda a must be, as often, the Maruts, and it is only they who “have been born as a troop,” not also us. The word gaṇá- is almost exclusive to the Maruts, and the birth of the Maruts is a common topic (e.g., I.64.2, 4).
The phrase rátho ná yātáḥ appears in I.141.8. See comm. there, where I suggest that a yātá- rátha- is a particular kind of chariot, perhaps one meant for long journeys, rather than referring to the current state of motion of any specific chariot(s).
The problem with pāda c is the clash between the voc. ahiśuṣma and the 3rd sg.
verb jagamyāt with its nom. subj. sátvā. The stem sátvan- in the sg. is almost always used of Indra, and in this context – a hymn dedicated to Indra and both praising his powers and begging him to deploy them on our behalf – it is difficult to imagine that we would then express a wish that some indefinite or at least unidentified warrior should come our way instead (as in Geldner’s “Uns möge … ein Krieger kommen”; Witzel Gotō almost identical). Surely Indra is the warrior we want! This would require a shift from 2nd to 3rd ps. ref. between ab and cd, but this is not problematic. What is problematic is the voc., which should also refer to Indra. Grassmann solves this by positing a bahuvr. ahiśuṣma-sátvan- ‘whose warriors have a serpent’s hiss’ (‘dessen Helden wie Schlangen zischen’). Unfortunately the accent is definitively against this interpr.
I have no neat solution, but am firm in my belief that the sátvā is Indra. For a similar vocative/nominative cross, see vasavānaḥ in the next vs. (6a); these two problems may be connected.
I take the simile in d as an elaborate pun, playing on the double sense of the three members, bhága-, hávya-, and prabhṛthá-. The first can be both the name of the god Fortune and a common noun ‘portion’; hávya- can belong to √hū, hvā ‘call’ or √hu ‘pour, offer’; pra √bhṛ can refer either to the presentation of arms (and the carrying off of booty) in a hostile situation or to the presentation of offerings at a sacrifice. Cf. the double sense of prá √bhṛ in nearby V.32.4-5, 7 and comm. there.
The first meanings just given for the three items coalesce into one simile, the second ones in another.
Griffith
Thine are we, Indra; thine are all these people, conscious of might, whose cars are set in motion.
Some hero come to us, O Strong as Ahi beauteous in war, to be invoked like Bhaga.
Geldner
Wir hier und die Herren sind als deine Heerschar geboren, o Indra, und die ausfahrenden Wagen. Uns möge, du Schlangenwütiger, ein Krieger kommen, wie Bhaga anzurufen, willkommen bei den Unternehmungen.
Grassmann
Dein sind wir, dein die Schar-gebornen Männer, die Maruts, dein die Wagen, die da fahren, Mit Helden komm er, die wie Schlangen zischen, zu uns, wie Bhaga lieb, zum Mahl geladen.
Elizarenkova
Мы и эти мужи, о Индра,
Родившиеся как твое войско, и эти выезжающие колесницы -
Пусть придет к нам, о обладающий яростью змея, боец,
Которого надо призывать как Бхагу, (кто) желанный при (разных) начинаниях.
अधिमन्त्रम् (VC)
- इन्द्र:
- संवरणः प्राजापत्यः
- निचृत्पङ्क्ति
- पञ्चमः
दयानन्द-सरस्वती (हि) - विषयः
फिर उसी विषय को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - हे (अहिशुष्म) मेघ को सुखानेवाले सूर्य्य के सदृश वर्त्तमान (इन्द्र) राजन् ! (ये) जो (ते) आपके (शर्धः) बल और (जज्ञानाः) उत्पन्न तथा (याताः) प्राप्त हुए (नरः) नायक (रथाः, च) और वाहन आदि हैं (ते) वे (अस्मान्) हम लोगों को प्राप्त होवें और जो (भगः) ऐश्वर्य्य के योग के (न) सदृश (प्रभृथेषु) अत्यन्त धारण करने योग्यों में (हव्यः) ग्रहण करने योग्य (चारुः) सुन्दर (सत्वा) स्थिर होनेवाले आप हम लोगों को (आ, जगम्यात्) यथावत् प्राप्त होवें, उन आप को (वयम्) हम लोग (च) भी प्राप्त होवें ॥५॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। हे राजन् ! जब हम लोग आपके और आप हम लोगों के मित्र होवें, तभी हम लोगों का ऐश्वर्य्य बड़े और जैसे ऐश्वर्य्य सब का प्रिय है, वैसे ही धर्म्म, प्रिय =प्रिय धर्म सदा रक्षा करने योग्य है ॥५॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: हे अहिशुष्मेन्द्र ! ये ते शर्धो जज्ञाना याता नरो रथाश्च सन्ति तेऽस्मान् प्राप्नुवन्तु। यो भगो न प्रभृथेषु हव्यश्चारुः सत्वा भवानस्माना जगम्यात्तं भवन्तं वयं च प्राप्नुयाम ॥५॥
दयानन्द-सरस्वती (हि) - विषयः
पुनस्तमेव विषयमाह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (वयम्) (ते) (ते) तव (इन्द्र) राजन् (ये) (च) (नरः) नायकाः (शर्धः) बलानि (जज्ञानाः) जायमानाः (याताः) ये प्राप्तास्ते (च) (रथाः) यानादयः (आ) (अस्मान्) (जगम्यात्) यथावत्प्राप्नुयात् (अहिशुष्म) योऽहिं मेघं शोषयति स सूर्य्यस्तद्वद्वर्त्तमान (सत्वा) यः सीदति (भगः) ऐश्वर्य्ययोगः (न) इव (हव्यः) आदातुं योग्यः (प्रभृथेषु) प्रकर्षेण धर्त्तव्येषु (चारुः) सुन्दरः ॥५॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - अत्रोपमालङ्कारः। हे राजन् ! यदा वयं तव त्वमस्माकं मित्रं भवेस्तदैवास्माकमैश्वर्य्यं प्रवर्धेत यथैश्वर्य्यं सर्वेषां प्रियं वर्त्तते तथैव धर्मः प्रियः सदा रक्षणीयः ॥५॥
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - या मंत्रात उपमालंकार आहे. हे राजा! जेव्हा आपण एकमेकांचे मित्र होऊ तेव्हा आमचे ऐश्वर्य वाढेल. जसे ऐश्वर्य सर्वांना प्रिय असते तसाच धर्म प्रिय व सदैव रक्षणीय असतो. ॥ ५ ॥
06 पपृक्षेण्यमिन्द्र त्वे - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
प॒पृ॒क्षेण्य॑मिन्द्र॒ त्वे ह्योजो॑ नृ॒म्णानि॑ च नृ॒तमा॑नो॒ अम॑र्तः ।
स न॒ एनीं॑ वसवानो र॒यिं दाः॒ प्रार्यः स्तु॑षे तुविम॒घस्य॒ दान॑म् ॥
मूलम् ...{Loading}...
प॒पृ॒क्षेण्य॑मिन्द्र॒ त्वे ह्योजो॑ नृ॒म्णानि॑ च नृ॒तमा॑नो॒ अम॑र्तः ।
स न॒ एनीं॑ वसवानो र॒यिं दाः॒ प्रार्यः स्तु॑षे तुविम॒घस्य॒ दान॑म् ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - इन्द्रः
- ऋषिः - संवरणः प्राजापत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
पपृक्षे꣡ण्यम् इन्दर+ त्वे꣡ हि꣡ ओ꣡जो
नृम्णा꣡नि च नृत꣡मानो अ꣡मर्तः
स꣡ न ए꣡नीं वसवानो रयिं꣡ दाः
प्रा꣡र्य꣡ स्तुषे तुविमघ꣡स्य दा꣡नम्
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
hí ← hí (invariable)
{}
indra ← índra- (nominal stem)
{case:VOC, gender:M, number:SG}
ójaḥ ← ójas- (nominal stem)
{case:NOM, gender:N, number:SG}
papr̥kṣéṇyam ← papr̥kṣéṇya- (nominal stem)
{case:NOM, gender:N, number:SG}
tvé ← tvám (pronoun)
{case:LOC, number:SG}
ámartaḥ ← ámarta- (nominal stem)
{case:NOM, gender:M, number:SG}
ca ← ca (invariable)
{}
nr̥mṇā́ni ← nr̥mṇá- (nominal stem)
{case:NOM, gender:N, number:PL}
nr̥támānaḥ ← √nr̥t- (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:MED}
dāḥ ← √dā- 1 (root)
{number:SG, person:2, mood:INJ, tense:AOR, voice:ACT}
énīm ← éta- (nominal stem)
{case:ACC, gender:F, number:SG}
naḥ ← ahám (pronoun)
{case:ACC, number:PL}
rayím ← rayí- ~ rāy- (nominal stem)
{case:ACC, gender:F, number:SG}
sá ← sá- ~ tá- (pronoun)
{case:NOM, gender:M, number:SG}
vásavānaḥ * ← vásavāna- (nominal stem)
{case:NOM, gender:M, number:SG}
aryáḥ ← arí- (nominal stem)
{case:NOM, gender:M, number:SG}
dā́nam ← dā́na- (nominal stem)
{case:NOM, gender:N, number:SG}
prá ← prá (invariable)
{}
stuṣe ← √stu- (root)
{number:SG, person:1, mood:IND, tense:PRS, voice:MED}
tuvimaghásya ← tuvimaghá- (nominal stem)
{case:GEN, gender:M, number:SG}
पद-पाठः
प॒पृ॒क्षेण्य॑म् । इ॒न्द्र॒ । त्वे इति॑ । हि । ओजः॑ । नृ॒म्णानि॑ । च॒ । नृ॒तमा॑नः । अम॑र्तः ।
सः । नः॒ । एनी॑म् । व॒स॒वा॒नः॒ । र॒यिम् । दाः॒ । प्र । अ॒र्यः । स्तु॒षे॒ । तु॒वि॒ऽम॒घस्य॑ । दान॑म् ॥
Hellwig Grammar
- papṛkṣeṇyam ← papṛkṣeṇya
- [noun], nominative, singular, neuter
- indra
- [noun], vocative, singular, masculine
- “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”
- tve ← tvad
- [noun], locative, singular
- “you.”
- hy ← hi
- [adverb]
- “because; indeed; for; therefore; hi [word].”
- ojo ← ojaḥ ← ojas
- [noun], nominative, singular, neuter
- “strength; power; ojas; ojas [word]; potency; might.”
- nṛmṇāni ← nṛmṇa
- [noun], accusative, plural, neuter
- “manhood; power.”
- ca
- [adverb]
- “and; besides; then; now; even.”
- nṛtamāno ← nṛtamānaḥ ← nṛt
- [verb noun], nominative, singular
- “dance; dance.”
- amartaḥ ← amarta
- [noun], nominative, singular, masculine
- sa ← tad
- [noun], nominative, singular, masculine
- “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”
- na
- [adverb]
- “not; like; no; na [word].”
- enīṃ ← enīm ← ena
- [noun], accusative, singular, feminine
- vasavāno ← vasavānaḥ ← vasavāna
- [noun], nominative, singular, masculine
- rayiṃ ← rayim ← rayi
- [noun], accusative, singular, feminine
- “wealth; property.”
- dāḥ ← dā
- [verb], singular, Aorist conj./subj.
- “give; add; perform; put; administer; fill into; give; ignite; put on; offer; use; fuel; pour; grant; feed; teach; construct; insert; drip; wrap; pay; hand over; lend; inflict; concentrate; sacrifice; splint; poultice; create.”
- prārya ← pra
- [adverb]
- “towards; ahead.”
- prārya ← aryaḥ ← arya
- [noun], nominative, singular, masculine
- stuṣe ← stu
- [verb], singular, Present indikative
- “laud; praise; declare; stu.”
- tuvimaghasya ← tuvi
- [noun]
- “mighty; very; diverse; much(a); many.”
- tuvimaghasya ← maghasya ← magha
- [noun], genitive, singular, masculine
- “gift; wealth; reward; wages; reward.”
- dānam ← dāna
- [noun], nominative, singular, neuter
- “giving; gift; bribery; performance; addition; yajña; fueling; teaching.”
सायण-भाष्यम्
हे इन्द्र पपृक्षेण्यं संपर्कार्हं पूज्यं वा ओजः बलं त्वे हि त्वयि खलु। त्वदधीनमित्यर्थः । नृतमानः नृत्यन् अमर्तः अमरणधर्मा सः त्वं वसवानः आच्छादयन् स्वतेजसा जगत् नृम्णानि नृमणानि द्रविणानि । वक्ष्यमाणरय्यपेक्षया चशब्दः । एनीम् एतवर्णां श्वेतवर्णां रयिं धनं दाः देहि । अहं च अर्यः ईश्वरस्य तुविमघस्य प्रभूतधनस्य च दानं प्र स्तुषे स्तौमि ॥
Wilson
English translation:
“Glorious, Indra, is your strength, exulting, immortal, and clothing (the world with light); do you give us riches, and brilliant wealth, and I will greatly praise the munificence of the opulent lord.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Exulting: nṛtamāna = liṭ, dancing, nṛtyam; brilliant wealth: enīm
Rayim = liṭ, white riches, perhaps a reference to silver
Jamison Brereton
For, Indra, in you are strength to be nurtured and manly powers. As prancing immortal,
give us dappled wealth, you winner of goods. I will start up the praise for the gift of the powerfully bounteous stranger.
Jamison Brereton Notes
The first question about this vs. is the structure of the first hemistich. The standard interpr. (Geldner, Witzel Gotō, also Oldenberg, Klein [DGRV I.263-64]; see also Kulikov -yapres., 580) takes the two pādas as separate clauses with ca conjoining them. There are several problems with this division: 1) ca is not comfortably at home as clauseconjoiner and usually conjoins NPs; 2) with nṛmṇā́ni in the domain of the 2nd clause, it must be the obj. of the participle (or pseudo-participle; see below) nṛtámānaḥ, but non-causative forms of √nṛt ‘dance’ are never transitive. Both difficulties disappear if we take nṛmṇā́ni ca as conjoined with immediately preceding ójaḥ as joint subject of the first clause in the hemistich (so also Lowe, 251; see below). The phonological play between nṛmṇā́ni and nṛtámāṇaḥ may account for the postponing of nṛmṇā́ni till the second pāda, inserting a pāda break between the two conjoined nouns. This phonologically driven positioning may also help account for the very late positon of hí. The loc. prn. tvé ordinarily takes initial position in its clause/verse line, and hí would be expected to follow in Wackernagel’s position. But the whole structure may have been shifted rightwards to allow nṛmṇā́ni to neighbor nṛtámāṇaḥ.
nṛtámāṇa- presents difficulties of its own, even after its supposed object has been eliminated. This participle is the only occurrence of the supposed them. aor. (or 6th cl. pres.) in all of Sanskrit. Although, since all forms of this root are poorly attested in the RV, this is not necessarily problematic on its own, the -ya-present (1x in RV) does continue post-RV (see Kulikov, Vedic -ya-presents, 578-80), and moreover all other verb forms to this root in Vedic are active. Lowe (Participles in Rigvedic Sanskrit, 250-51) suggests that it is an artificial form based on the wellattested splv. nṛ́tama- ‘most manly, most heroic’. This is an attractive hypothesis – among other things, Indra is frequently called nṛ́tama-; the word regularly appears in immediate post-caesura position, as nṛtámāṇaḥ does here; and it would be playing not merely phonologically but also etymologically with nṛmṇā́ni. Lowe (p. 152) tr.
“being the most heroic,” reflecting its nonce jury-rigged participial form. I do think, however, that the form also consciously references √nṛt ‘dance’. Indra is regularly called a nṛtú- ‘dancer, prancer’, and note the pun involving nṛ́- ‘man’ in VI.63.5 nárā nṛtū (of the Aśvins). I would therefore modify the published translation to “As the most manly [/ the prancing] immortal …” In c rayím must be fem., as occasionally elsewhere, given the fem. adj. énīm. The stem vásavāna- ‘possessing goods, winning goods’ (?) is attested 5x, once as an unaccented voc. sg. vasavāna (X.22.15), otherwise accented and with orthodox -a-stem forms, incl. nom. sg. vásavānaḥ (I.174.1). The form here looks of course like a nom. sg. but lacks accent. Grassmann calls it “fälschlich unbetont”; Lubotsky gives it an accent and a rightward star (vásavāno*). This seems the best course; I think an attempt to assign it to different stem (perhaps an aberrant -as stem) is too elaborate, esp. in this hymn with numerous “off” forms: see esp. the voc. ahiśuṣma for expected nom. in 5c. The published translation pays more attention to the lack of accent and tr. as voc.; it would be equally possible to weigh the nom. sg. ending more heavily and tr. it as an appositive subject: “as winner of goods, give us dappled wealth.” Despite the tr.
“winner of goods,” I do not think the stem contains a form of √van but is rather a pseudo-participle (another one, but athematic) built to vásu- ‘good(s)’. Elsewhere I render it ‘goods-lord’ and the like.
In d prá … stuṣe dā́nam “I will start up the praise for the gift” is an analytic expansion of the noun dānastuti, which, however, is not attested in Vedic or, it seems, anywhere else in Sanskrit lit., though the term is in common use in Vedic scholarship.
The last three (or possibly four) vss. in this hymn constitute such a dānastuti, and the poet seems to signalling that it is coming up. In the published translation I identify the arítuvimaghá- as Indra; I now would be more circumspect, since I now think the phrase applies both to Indra and to the patrons praised in vss. (7 or) 8-10. See also aryáḥ in 9d.
Griffith
Strength much to be desired is in thee, Indra: the Immortal dances forth his hero exploits.
Such, Lord of Treasure, give us splendid riches. I praise the Friend’s gift, his whose wealth is mighty.
Geldner
Denn an dir, Indra, soll man die Kraft stärken, wenn der Unsterbliche seine Mannestaten aufführt. Gib du, Schätzeherr, uns buntfarbigen Reichtum! Die Gabe des freigebigen hohen Herrn will ich laut preisen.
Grassmann
Denn viel begehrte Kraft ist dein, o Indra, und Mannesthaten führet aus der ew’ge; Gib schimmernd Gut uns, der du Gut besitzest; des schätzereichen, treuen Gabe rühm’ ich.
Elizarenkova
Ведь у тебя, о Индра, сила, бьющая через край,
И ты бессмертный исполнитель героических деяний.
Дай нам, о обладатель сокровищ, пестрое богатство!
Я хочу прославить дар очень щедрого господина!
अधिमन्त्रम् (VC)
- इन्द्र:
- संवरणः प्राजापत्यः
- भुरिक्पङ्क्ति
- पञ्चमः
दयानन्द-सरस्वती (हि) - विषयः
फिर उसी विषय को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - हे (इन्द्र) विद्वन् ! जो (नृतमानः) नृत्य करता हुआ (अमर्त्तः) आत्मभाव से मरणधर्म्मरहित जन (त्वे) आप में (पपृक्षेण्यम्) पूँछने योग्य (ओजः) पराक्रम (नृम्णानि, च) और मनुष्यों से रमने योग्य धनों को धारण करे (सः) वह (एनीम्) प्राप्त होने योग्य को (वसवानः) वसाता हुआ (रयिम्) धन को (दाः) दीजिये (हि) जिससे (तुविमघस्य) बहुत धन के (अर्यः) स्वामी होते हुए (दानम्) दान की (प्र, स्तुषे) प्रशंसा करते हो (सः) वह आप (नः) हम लोगों के लिये सुख दीजिये ॥६॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - हे मनुष्यो ! आप लोग विद्वानों के प्रति पूँछने योग्य प्रश्नों को कर, बल को बढ़ाय और ऐश्वर्य्य की वृद्धि करके उत्तम मार्ग में दान देकर प्रशंसित विद्या और आचरणयुक्त होवें ॥६॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: हे इन्द्र ! यो नृतमानोऽमर्त्तस्त्वे पपृक्षेण्यमोजो नृम्णानि च दध्यात् स एनीं वसवानो रयिं दाः। हि यतस्तुविमघस्याऽर्यः सन्दानं प्र स्तुषे स त्वं नोऽस्मभ्यं सुखं प्रयच्छ ॥६॥
दयानन्द-सरस्वती (हि) - विषयः
पुनस्तमेव विषयमाह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (पपृक्षेण्यम्) प्रष्टुं योग्यम् (इन्द्र) विद्वन् (त्वे) त्वयि (हि) यतः (ओजः) पराक्रमः (नृम्णानि) नरै रमणीयानि धनानि (च) (नृतमानः) नृत्यन्। अत्र विकरणव्यत्ययेन शः। (अमर्त्तः) आत्मत्वेन मरणधर्मरहितः (सः) (नः) अस्मभ्यम् (एनीम्) प्राप्तुं योग्याम् (वसवानः) निवासयन् (रयिम्) धनम् (दाः) दद्याः (प्र) (अर्यः) स्वामी (स्तुषे) प्रशंससि (तुविमघस्य) बहुधनस्य (दानम्) ॥६॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - हे मनुष्या ! भवन्तो विदुषः प्रति प्रष्टव्यान् प्रश्नान् कृत्वा बलं वर्धयित्वैश्वर्य्यमुन्नीय सन्मार्गे दानं दत्त्वा प्रशंसितविद्याचरणा भवन्तु ॥६॥
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - हे माणसांनो! तुम्ही विद्वानांना विचारण्यायोग्य प्रश्न विचारून, बल वाढवून, ऐश्वर्याची वृद्धी करून चांगल्या गोष्टींसाठी दान द्या व प्रशंसित विद्या व आचरणानी युक्त व्हा. ॥ ६ ॥
07 एवा न - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
ए॒वा न॑ इन्द्रो॒तिभि॑रव पा॒हि गृ॑ण॒तः शू॑र का॒रून् ।
उ॒त त्वचं॒ दद॑तो॒ वाज॑सातौ पिप्री॒हि मध्वः॒ सुषु॑तस्य॒ चारोः॑ ॥
मूलम् ...{Loading}...
ए॒वा न॑ इन्द्रो॒तिभि॑रव पा॒हि गृ॑ण॒तः शू॑र का॒रून् ।
उ॒त त्वचं॒ दद॑तो॒ वाज॑सातौ पिप्री॒हि मध्वः॒ सुषु॑तस्य॒ चारोः॑ ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - इन्द्रः
- ऋषिः - संवरणः प्राजापत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
एवा꣡ न इन्दर+ ऊति꣡भिर् अव
पाहि꣡ गृणतः꣡ शूर कारू꣡न्
उत꣡ त्व꣡चं द꣡दतो वा꣡जसातौ
पिप्रीहि꣡ म꣡ध्वः सु꣡षुतस्य चा꣡रोः
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
ava ← √avⁱ- (root)
{number:SG, person:2, mood:IMP, tense:PRS, voice:ACT}
evá ← evá (invariable)
{}
indra ← índra- (nominal stem)
{case:VOC, gender:M, number:SG}
naḥ ← ahám (pronoun)
{case:ACC, number:PL}
ūtíbhiḥ ← ūtí- (nominal stem)
{case:INS, gender:F, number:PL}
gr̥ṇatáḥ ← √gr̥̄- 1 (root)
{case:ACC, gender:M, number:PL, tense:PRS, voice:ACT}
kārū́n ← kārú- (nominal stem)
{case:ACC, gender:M, number:PL}
pāhí ← √pā- 1 (root)
{number:SG, person:2, mood:IMP, tense:PRS, voice:ACT}
śūra ← śū́ra- (nominal stem)
{case:VOC, gender:M, number:SG}
dádataḥ ← √dā- 1 (root)
{case:GEN, gender:M, number:SG, tense:PRS, voice:ACT}
tvácam ← tvác- (nominal stem)
{case:ACC, gender:F, number:SG}
utá ← utá (invariable)
{}
vā́jasātau ← vā́jasāti- (nominal stem)
{case:LOC, gender:F, number:SG}
cā́roḥ ← cā́ru- (nominal stem)
{case:GEN, gender:N, number:SG}
mádhvaḥ ← mádhu- (nominal stem)
{case:GEN, gender:N, number:SG}
piprīhí ← √prī- (root)
{number:SG, person:2, mood:IMP, tense:PRF, voice:ACT}
súṣutasya ← súṣuta- (nominal stem)
{case:GEN, gender:N, number:SG}
पद-पाठः
ए॒व । नः॒ । इ॒न्द्र॒ । ऊ॒तिऽभिः॑ । अ॒व॒ । पा॒हि । गृ॒ण॒तः । शू॒र॒ । का॒रून् ।
उ॒त । त्वच॑म् । दद॑तः । वाज॑ऽसातौ । पि॒प्री॒हि । मध्वः॑ । सुऽसु॑तस्य । चारोः॑ ॥
Hellwig Grammar
- evā ← eva
- [adverb]
- “indeed; merely; thus; even; surely; same; eva [word]; successively; immediately; in truth.”
- na ← naḥ ← mad
- [noun], accusative, plural
- “I; mine.”
- indrotibhir ← indra
- [noun], vocative, singular, masculine
- “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”
- indrotibhir ← ūtibhiḥ ← ūti
- [noun], instrumental, plural, feminine
- “aid; favor; ūti [word].”
- ava
- [adverb]
- “down.”
- pāhi ← pā
- [verb], singular, Present imperative
- “protect; govern.”
- gṛṇataḥ ← gṛ
- [verb noun], accusative, plural
- “praise.”
- śūra
- [noun], vocative, singular, masculine
- “hero; cock; śūra; Śūra; Vatica robusta; Plumbago zeylanica; warrior; hero; attacker; lentil; wild boar; lion; dog.”
- kārūn ← kāru
- [noun], accusative, plural, masculine
- “poet; singer.”
- uta
- [adverb]
- “and; besides; uta [indecl.]; similarly; alike; even.”
- tvacaṃ ← tvacam ← tvac
- [noun], accusative, singular, feminine
- “skin; bark; peel; hide; complexion; hide; Rasa; rind.”
- dadato ← dadataḥ ← dā
- [verb noun], accusative, plural
- “give; add; perform; put; administer; fill into; give; ignite; put on; offer; use; fuel; pour; grant; feed; teach; construct; insert; drip; wrap; pay; hand over; lend; inflict; concentrate; sacrifice; splint; poultice; create.”
- vājasātau ← vājasāti
- [noun], locative, singular, feminine
- “victory; battle.”
- piprīhi ← prī
- [verb], singular, Perfect imperative
- “delight; gladden; satisfy; nutrify; comfort.”
- madhvaḥ ← madhu
- [noun], genitive, singular, neuter
- “honey; alcohol; sweet; nectar; madhu [word].”
- suṣutasya ← suṣuta
- [noun], genitive, singular, neuter
- cāroḥ ← cāru
- [noun], genitive, singular, neuter
- “pleasant; beautiful; beloved; agreeable; cāru [word].”
सायण-भाष्यम्
हे शूर इन्द्र एव एवं ‘नः अस्मान् गृणतः स्तुवतः कारून् कर्तॄनृत्विजः ऊतिभिः रक्षणैः अव पालय । उत अपि च वाजसातौ संग्रामे त्वचम् आच्छादकं रूपं ददतः प्रयच्छतः सुषुतस्य सुष्ठ्वभिषुतस्य चारोः मनोहरस्य मध्वः सोमस्य पिप्रीहि प्रीणयात्मानम् । द्वितीयार्थे षष्ठी । उक्तलक्षणं सोमं पिबेत्यर्थः । अथवा तृतीयार्थे षष्ठी । उक्तलक्षणेन सोमपानेन प्रीणय ॥
Wilson
English translation:
“Hero, Indra, with your protection defend us, praising and worshipping (you), and be propitiated (by drinking) of the well-effused and agreeable Soma juice that yields (a defensive) covering in combat.”
Jamison Brereton
So, help us, Indra, with your help. Protect the singers, the bards, o champion.
And please those giving the skin of the dear, well-pressed honey at the winning of prizes.
Jamison Brereton Notes
This vs. provides a transition between the praise-hymn proper and the dānastuti. On the one hand, it straightforwardly makes requests of Indra, as hymnfinal vss. tend to do, and it begins with evā́, a frequent introducer of the final summary vs., but it also turns its attention in cd to those who facilitate the sacrifice, i.e., the patrons. The participle dádataḥ ‘giving’ that characterizes them is telling. Geldner suggests that the dānastuti begins with 7c and notes that like 7c the vss. of the dānastuti begin with utá.
The meter of the first hemistich is badly mangled. Oldenberg blames the poet “dessen Formgefühl unzweifelhaft schwach war.” But it may be a good strategy to mark the new section with a metrical jolt. Curiously the vs. is mostly free of the verbal knots that bedevil the earlier parts of the hymn.
Geldner suggests plausibly that the “skin of the honey” is the skin on which the soma is prepared.
Griffith
Thus favour us, O Indra, with ihy succour; Hero, protect the bards who sing thy praises.
Be friendly in the fray to those who offer the skin of beautiful and well-pressed Soma.
Geldner
So begnade uns, Indra, mit deinen Gnaden; schütze, du Held, die lobsingenden Dichter, und stelle die zufrieden, die bei der Auslohnung das Fell des wohlgepreßten, willkommenen Süßtrankes verschenken.
Grassmann
So hilf uns denn mit deinen Hülfen, Indra, und schütz, o Held, die Dichter, die dich preisen; Geniess vom lieben, süssen, schöngebrauten dess, der beim Mahl den Somaschlauch dir brachte.
Elizarenkova
Поддержи нас так, о Индра, (своими) поддержками!
Защити, о герой, воспевающих поэтов,
А также обрадуй тех, кто дает при получении награды шкуру
Для прекрасно выжатого милого сладкого напитка!
अधिमन्त्रम् (VC)
- इन्द्र:
- संवरणः प्राजापत्यः
- स्वराट्पङ्क्ति
- पञ्चमः
दयानन्द-सरस्वती (हि) - विषयः
फिर उसी विषय को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - हे (इन्द्र) राजन् ! आप (ऊतिभिः) अन्वेक्षण आदि रक्षा आदिकों से (एवा) ही (गृणतः) उपदेशक (कारून्) शिल्पी (नः) हम लोगों की (अव) रक्षा कीजिये और हे (शूर) भय से रहित ! (वाजसातौ) सङ्ग्राम में (त्वचम्) त्वचा को आच्छादन करने और रक्षा करनेवाले कवच को (ददतः) देते हुए (सुषुतस्य) उत्तम प्रकार संस्कार किये गये (मध्वः) मधुर और (चारोः) उत्तम जन के ऐश्वर्य्य का (पाहि) पालन कीजिये और (उत) भी (पिप्रीहि) प्राप्त हूजिये ॥७॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - हे राजन् ! आप शूरवीर विद्वान् शिल्पीजनों की रक्षा कर प्रजाओं का निरन्तर पालन करके सङ्ग्राम में शत्रुओं को जीत कर प्राप्त हूजिये ॥७॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: हे इन्द्र ! त्वमूतिभिरेवा गृणतः कारून्नोऽस्मानव। हे शूर ! वाजसातौ त्वचं ददतः सुषुतस्य मध्वश्चारोर्जनस्यैश्वर्य्यं पाहि उत पिप्रीहि ॥७॥
दयानन्द-सरस्वती (हि) - विषयः
पुनस्तमेव विषयमाह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (एवा) निश्चये। अत्र निपातस्य चेति दीर्घः। (नः) अस्मान् (इन्द्र) (ऊतिभिः) अन्वेक्षणादिरक्षादिभिः (अव) रक्ष (पाहि) (गृणतः) उपदेशकान् (शूर) निर्भय (कारून्) शिल्पिनः (उत) अपि (त्वचम्) त्वगाच्छादकं रक्षकवर्म (ददतः) (वाजसातौ) सङ्ग्रामे (पिप्रीहि) प्राप्नुहि (मध्वः) मधुरस्य (सुषुतस्य) सम्यक्संस्कृतस्य (चारोः) उत्तमस्य ॥७॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - हे राजँस्त्वं शूरान् प्राज्ञाञ्छिल्पिनो जनान् रक्षित्वा प्रजाः सततं सम्पाल्य सङ्ग्रामे शत्रूञ्जित्वा प्राप्नुहि ॥७॥
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - हे राजा! तू शूर वीर विद्वान शिल्पीजनांचे रक्षण करून प्रजेचे निरंतर पालन करून युद्धात शत्रूंना जिंकून घे. ॥ ७ ॥
08 उत त्ये - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
उ॒त त्ये मा॑ पौरुकु॒त्स्यस्य॑ सू॒रेस्त्र॒सद॑स्योर्हिर॒णिनो॒ ररा॑णाः ।
वह॑न्तु मा॒ दश॒ श्येता॑सो अस्य गैरिक्षि॒तस्य॒ क्रतु॑भि॒र्नु स॑श्चे ॥
मूलम् ...{Loading}...
उ॒त त्ये मा॑ पौरुकु॒त्स्यस्य॑ सू॒रेस्त्र॒सद॑स्योर्हिर॒णिनो॒ ररा॑णाः ।
वह॑न्तु मा॒ दश॒ श्येता॑सो अस्य गैरिक्षि॒तस्य॒ क्रतु॑भि॒र्नु स॑श्चे ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - इन्द्रः
- ऋषिः - संवरणः प्राजापत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
उत꣡ त्ये꣡ मा पौरुकुत्स्य꣡स्य सूरे꣡स्
त्रस꣡दस्योर् हिरणि꣡नो र꣡राणाः
व꣡हन्तु मा द꣡श श्ये꣡तासो अस्य
गैरिक्षित꣡स्य क्र꣡तुभिर् नु꣡ सश्चे
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
mā ← ahám (pronoun)
{case:ACC, number:SG}
paurukutsyásya ← paurukutsyá- (nominal stem)
{case:GEN, gender:M, number:SG}
sūréḥ ← sūrí- (nominal stem)
{case:ABL, gender:M, number:SG}
tyé ← syá- ~ tyá- (pronoun)
{case:NOM, gender:M, number:PL}
utá ← utá (invariable)
{}
hiraṇínaḥ ← hiraṇín- (nominal stem)
{case:NOM, gender:M, number:PL}
rárāṇāḥ ← √rā- 1 (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:MED}
trasádasyoḥ ← trasádasyu- (nominal stem)
{case:GEN, gender:M, number:SG}
asya ← ayám (pronoun)
{case:GEN, gender:M, number:SG}
dáśa ← dáśa- (nominal stem)
{case:NOM, gender:M, number:PL}
mā ← ahám (pronoun)
{case:ACC, number:SG}
śyétāsaḥ ← śyetá- (nominal stem)
{case:NOM, gender:M, number:PL}
váhantu ← √vah- (root)
{number:PL, person:3, mood:IMP, tense:PRS, voice:ACT}
gairikṣitásya ← gairikṣitá- (nominal stem)
{case:GEN, gender:M, number:SG}
krátubhiḥ ← krátu- (nominal stem)
{case:INS, gender:M, number:PL}
nú ← nú (invariable)
{}
saśce ← √sac- 1 (root)
{number:SG, person:1, mood:IND, tense:PRS, voice:MED}
पद-पाठः
उ॒त । त्ये । मा॒ । पौ॒रु॒ऽकु॒त्स्यस्य॑ । सू॒रेः । त्र॒सद॑स्योः । हि॒र॒णिनः॑ । ररा॑णाः ।
वह॑न्तु । मा॒ । दश॑ । श्येता॑सः । अ॒स्य॒ । गै॒रि॒ऽक्षि॒तस्य॑ । क्रतु॑ऽभिः । नु । स॒श्चे॒ ॥
Hellwig Grammar
- uta
- [adverb]
- “and; besides; uta [indecl.]; similarly; alike; even.”
- tye ← tya
- [noun], nominative, plural, masculine
- “that.”
- mā ← mad
- [noun], accusative, singular
- “I; mine.”
- paurukutsyasya ← paurukutsya
- [noun], genitive, singular, masculine
- sūres ← sūreḥ ← sūri
- [noun], genitive, singular, masculine
- “patron.”
- trasadasyor ← trasadasyoḥ ← trasadasyu
- [noun], genitive, singular, masculine
- “Trasadasyu.”
- hiraṇino ← hiraṇinaḥ ← hiraṇin
- [noun], genitive, singular, masculine
- rarāṇāḥ ← rā
- [verb noun], nominative, plural
- “give; impart.”
- vahantu ← vah
- [verb], plural, Present imperative
- “transport; bring; marry; run; drive; vāhay; drive; run; pull; nirvāpay; blow; transport; discharge; assume; remove.”
- mā ← mad
- [noun], accusative, singular
- “I; mine.”
- daśa ← daśan
- [noun], nominative, singular, neuter
- “ten; tenth; daśan [word].”
- śyetāso ← śyetāsaḥ ← śyeta
- [noun], nominative, plural, masculine
- “whitish; red.”
- asya ← idam
- [noun], genitive, singular, masculine
- “this; he,she,it (pers. pron.); here.”
- gairikṣitasya ← gairikṣita
- [noun], genitive, singular, masculine
- kratubhir ← kratubhiḥ ← kratu
- [noun], instrumental, plural, masculine
- “yajña; decision; plan; deliberation; intelligence; Kratu; will; kratu [word]; desire; resoluteness; ritual.”
- nu
- [adverb]
- “now; already.”
- saśce ← sac
- [verb], singular, Present indikative
- “accompany; follow; company; obey; participate; enter.”
सायण-भाष्यम्
त्रसदस्युश्च विदथो ध्वन्यश्चेति त्रयो नृपाः । अश्वान्धनानि गाश्चादुर्ऋषये तद्वदत्यृषिः ॥ उत अपि च त्ये ते मा । चतुर्थ्यर्थे द्वितीया । मह्यमित्यर्थः । रराणाः ॥ रातेर्दानार्थस्य कर्मणि लिटः कानचि रूपम् ॥ दत्ता इत्यर्थः । पौरुकुत्स्यस्य पुरुकुत्सापत्यस्य सूरेः प्रेरकस्य हिरणिनः हिरण्यवतः अस्य त्रसदस्योः एतन्नामकस्य राजर्षेः गैरिक्षितस्य गिरिक्षितगोत्रोत्पन्नस्य श्येतासः शुभ्रवर्णाः दश अश्वाः मा मां वहन्तु प्रापयन्तु । अहं च क्रतुभिः कर्मभी रथनियोजनादिभिर्यज्ञादिभिर्वा नु क्षिप्रं सश्चे गच्छेयम् ॥
Wilson
English translation:
“May those ten bright homes, the tift to me of the pious gold-possessing Trasadasyu, the son of Purukutsa, of the raceof Girikṣita, convey me (to the sacrifice) and may I proceed quickly with the rites.”
Jamison Brereton
And these gold-bedecked (horses) of my patron, Paurukutsya
Trasadasyu, when they are given—
let his ten white ones convey me. I am attended by the intentions of Gairikṣita.
Jamison Brereton Notes
It is unclear whether the horses in ab and those in c are the same or different.
In the published translation they are treated as the same; the standard tr. take them as separate groups. The two occurrences of mā (a, c) may support the standard view, in which case vahantu needs to be supplied in the first hemistich (so Geldner, etc.). I take saśce in pass. sense: “I am followed/accompanied.” Geldner (/Witzel Gotō, also Klein I.425) take it to mean “be in agreement with,” but I do not know of other occurrences of √sac with this meaning. (Geldner’s overelaborate set of explanatory glosses in n. 8d and n. 2 to that n. may attest to his discomfort with it.) The ‘intentions” by which I am attended are G’s intentions to give; see the expansion on krátu- in 9b. I think the point is not that the poet thinks it’s a good idea for G. to give horses to him (that is, agrees with G), but that G’s intentions to give are the poet’s escorts, as it were. (One is reminded of the curious beings known as rātiṣā́c- ‘Giftescort’.) Indeed these “intentions” may be the actual horses given; see 9b where the “bounties” produced by such intention are also actualized as horses.
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Jamison Brereton Notes
As just noted, 7c begins with utá as do vss. 8-10, but those vss. of the dānastuti proper are further unified, all beginning utá tyé mā.
Griffith
And these ten steeds which Trasadasyu gives me, the goldrich chief, the son of Purukutsa,
Resplendent in their brightness shall convey me. Gairiksita willed it and so came I hither.
Geldner
Und mich sollen diese von dem freigebigen Patron Trasadasyu, dem Purukutsasohn geschenkten goldgeschmückten Rosse fahren; es sollen mich seine zehn Rotschimmel fahren. Ich stimme mit den Absichten des Gairiksita überein.
Grassmann
Und diese mir vom Fürsten Trasadasju, dem Nachkommen des Purukutsa, geschenkten goldgeschmückten zehn weissen Rosse mögen mich fahren; ich wurde theilhaft der starken [Rosse] des Girikschit-sprosses.
Elizarenkova
И еще: (пусть повезут) меня те подаренные покровителем Трасадасью,
Сыном Пурукутсы, украшенные золотом (кони)!
Пусть повезут меня десять белых его коней!
Я согласен с намерениями потомка Гирикшита.
अधिमन्त्रम् (VC)
- इन्द्र:
- संवरणः प्राजापत्यः
- स्वराट्पङ्क्ति
- पञ्चमः
दयानन्द-सरस्वती (हि) - विषयः
अब विद्वद्विषय को अगले मन्त्र में कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (पौरुकुत्स्यस्य) बहुत वज्र आदि शस्त्र और अस्त्रों को जाननेवाले के सन्तान (त्रसदस्योः) जिससे डाकू चोर आदि डरते हैं ऐसे (हिरणिनः) सुवर्ण धन आदि से युक्त (अस्य) इस (गैरिक्षितस्य) पर्वत में रहनेवाले (सूरेः) बुद्धिमान् जन की (क्रतुभिः) बुद्धि और कर्म्मों के साथ (रराणाः) रमते वा देते हुए (मा) मुझ को (वहन्तु) प्राप्त हों (उत) और भी (त्ये) वे (दश) दश संख्या परिमित (श्येतासः) श्वेत वर्णवाले घोड़े के सदृश (मा) मुझ को प्राप्त हों, उनका मैं (नु) शीघ्र (सश्चे) सम्बन्ध करता हूँ ॥८॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - जो सत्य धारण करनेवाले और सत्पुरुष जिनके मित्र ऐसे जन बुद्धि को बढ़ाते हुए दुष्टों का निवारण करते हैं, उनके साथ मैं मेल करता हूँ ॥८॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: पौरुकुत्स्यस्य त्रसदस्योर्हिरणिनोऽस्य गैरिक्षितस्य सूरेः क्रतुभिस्सह रराणा मा वहन्तूत त्ये दश श्येतास इव मा वहन्तु तानहं नु सश्चे ॥८॥
दयानन्द-सरस्वती (हि) - विषयः
अथ विद्वद्विषयमाह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (उत) अपि (त्ये) ते (मा) माम् (पौरुकुत्स्यस्य) बहुवज्रादिशस्त्राऽस्त्रविदोऽपत्यस्य (सूरेः) मेधाविनः (त्रसदस्योः) त्रस्यन्ति दस्यवो यस्मात् (हिरणिनः) हिरण्यादिधनयुक्तस्य (रराणाः) रममाणा ददमाना वा (वहन्तु) (मा) माम् (दश) (श्येतासः) श्वेतवर्णा अश्वाः (अस्य) (गैरिक्षितस्य) गिरौ पर्वते क्षितं निवसनं यस्य तस्य (क्रतुभिः) प्रज्ञाकर्मभिः (नु) सद्यः (सश्चे) सम्बध्नामि ॥८॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - ये सत्यसन्धाः सत्पुरुषमित्राः प्रज्ञां वर्धयन्तो दुष्टान्निवारयन्ति तैः सहाहमनुबध्नामि ॥८॥
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - जे सत्यवादी व सत्पुरुषमित्र असून बुद्धी वाढवितात व दुष्टांचे निवारण करतात त्यांच्याबरोबर मी संबंध वाढवितो. ॥ ८ ॥
09 उत त्ये - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
उ॒त त्ये मा॑ मारु॒ताश्व॑स्य॒ शोणाः॒ क्रत्वा॑मघासो वि॒दथ॑स्य रा॒तौ ।
स॒हस्रा॑ मे॒ च्यव॑तानो॒ ददा॑न आनू॒कम॒र्यो वपु॑षे॒ नार्च॑त् ॥
मूलम् ...{Loading}...
उ॒त त्ये मा॑ मारु॒ताश्व॑स्य॒ शोणाः॒ क्रत्वा॑मघासो वि॒दथ॑स्य रा॒तौ ।
स॒हस्रा॑ मे॒ च्यव॑तानो॒ ददा॑न आनू॒कम॒र्यो वपु॑षे॒ नार्च॑त् ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - इन्द्रः
- ऋषिः - संवरणः प्राजापत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
उत꣡ त्ये꣡ मा मारुता꣡श्वस्य शो꣡णाः
क्र꣡त्वामघासो विद꣡थस्य रातउ꣡
सह꣡स्रा मे च्य꣡वतानो द꣡दान
आनूक꣡म् अर्यो꣡ व꣡पुषे न꣡ आर्चत्
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
mā ← ahám (pronoun)
{case:ACC, number:SG}
mārutā́śvasya ← mārutā́śva- (nominal stem)
{case:GEN, gender:M, number:SG}
śóṇāḥ ← śóṇa- (nominal stem)
{case:NOM, gender:M, number:PL}
tyé ← syá- ~ tyá- (pronoun)
{case:NOM, gender:M, number:PL}
utá ← utá (invariable)
{}
krátvāmaghāsaḥ ← krátvāmagha- (nominal stem)
{case:NOM, gender:M, number:PL}
rātaú ← rātí- (nominal stem)
{case:LOC, gender:F, number:SG}
vidáthasya ← vidátha- (nominal stem)
{case:GEN, gender:N, number:SG}
cyávatānaḥ ← cyávatāna- (nominal stem)
{case:NOM, gender:M, number:SG}
dádānaḥ ← √dā- 1 (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:MED}
me ← ahám (pronoun)
{case:DAT, number:SG}
sahásrā ← sahásra- (nominal stem)
{case:ACC, gender:N, number:PL}
ānūkám ← ānūkám (invariable)
{}
ārcat ← √r̥c- (root)
{number:SG, person:3, mood:IND, tense:IPRF, voice:ACT}
aryáḥ ← aryá- (nominal stem)
{case:NOM, gender:M, number:SG}
ná ← ná (invariable)
{}
vápuṣe ← vápus- (nominal stem)
{case:DAT, gender:N, number:SG}
पद-पाठः
उ॒त । त्ये । मा॒ । मा॒रु॒तऽअ॑श्वस्य । शोणाः॑ । क्रत्वा॑ऽमघासः । वि॒दथ॑स्य । रा॒तौ ।
स॒हस्रा॑ । मे॒ । च्यव॑तानः । ददा॑नः । आ॒नू॒कम् । अ॒र्यः । वपु॑षे । न । आ॒र्च॒त् ॥
Hellwig Grammar
- uta
- [adverb]
- “and; besides; uta [indecl.]; similarly; alike; even.”
- tye ← tya
- [noun], nominative, plural, masculine
- “that.”
- mā ← mad
- [noun], accusative, singular
- “I; mine.”
- mārutāśvasya ← mārutāśva
- [noun], genitive, singular, masculine
- śoṇāḥ ← śoṇa
- [noun], nominative, plural, masculine
- “red; śoṇa [word]; red; purple.”
- kratvāmaghāso ← kratvāmaghāsaḥ ← kratvāmagha
- [noun], nominative, plural, masculine
- vidathasya ← vidatha
- [noun], genitive, singular, neuter
- “meeting; wisdom; council.”
- rātau ← rāti
- [noun], locative, singular, feminine
- “gift; bounty; favor.”
- sahasrā ← sahasra
- [noun], accusative, plural, neuter
- “thousand; one-thousandth; sahasra [word].”
- me ← mad
- [noun], dative, singular
- “I; mine.”
- cyavatāno ← cyavatānaḥ ← cyavatāna
- [noun], nominative, singular, masculine
- dadāna ← dadānaḥ ← dā
- [verb noun], nominative, singular
- “give; add; perform; put; administer; fill into; give; ignite; put on; offer; use; fuel; pour; grant; feed; teach; construct; insert; drip; wrap; pay; hand over; lend; inflict; concentrate; sacrifice; splint; poultice; create.”
- ānūkam ← ānūka
- [noun], accusative, singular, neuter
- aryo ← aryaḥ ← arya
- [noun], nominative, singular, masculine
- vapuṣe ← vapus
- [noun], dative, singular, neuter
- “body; form; miracle; human body; beauty; look; spectacle; figure; embodiment.”
- nārcat ← na
- [adverb]
- “not; like; no; na [word].”
- nārcat ← ārcat ← arc
- [verb], singular, Imperfect
- “sing; worship; honor; praise; welcome.”
सायण-भाष्यम्
उत अपि च त्ये तेऽश्वा वक्ष्यमाणाः मारुताश्वस्य । मरुत्सदृशवेगाश्ववान्मरुताश्वः । तदपत्यस्य विदथस्य एतन्नामकस्य राज्ञः शोणाः शोणवर्णाः क्रत्वामघासः क्रतुना कर्मणा शीघ्रगमनादिलक्षणेन माहनीया अश्वाः रातौ दाने विनियुक्ता मां वहन्तीति शेषः । किंच सहस्रा सहस्राणि अपरिमितानि धनानि अर्यः पूज्यस्य मे। चतुर्थ्यर्थे षष्ठी । पूज्याय मह्यं च्यवतानः च्यावयन् ददानः प्रयच्छन् सः आनूकम् आभरणं च वपुषे स्वशरीरालंकाराय आर्चत् प्रयच्छत् । न इति चार्थे ।
Wilson
English translation:
“Or may those bay, well-actioned horses, the donation of Vidhata, the son of Marutaśva, (convey me); or (may) the thousands (of treasure) which he was bestowing upon and giving to me, entitled to respect, and the ornaments which he presented (to decorate) the person n, (contribute to the ceremony).”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Bestowing upon and giving to me: cyavatana dadāna causing to alight upon, giving
Jamison Brereton
And (let) these (convey me)—the ruddy (horses) of Mārutāśva, the bounty of his intentions at the giving of the distribution,
(when) Cyavatāna was giving a thousand of his own to me. Afterward (the singer) sang as if to marvel (at the gift) of the stranger [=Indra].
Jamison Brereton Notes
In pāda a the published translation reads “And (let) these (convey me)”; the “me” should not be in parens.
The bahuvrīhi krátvāmagha- is curiously formed, with instr. krátvā as its first member, and the published translation “the bounty of his intentions” oversimplifies its structure in order to avoid impossibly awkward English: a full tr. of b would be “(the horses displaying/constituting) the bounty (produced) by his intention at the time of giving in[/of] the ceremony.” In other words, the horses that the poet receives possess (that is, embody) Mārutāśva’s bounty effected by his intention (to give). See 8d.
Geldner takes vidáthasya as a PN, the patron whose patronymic is Mārutāśva, and Mayrhofer (PN s.v.) seems to agree. But there seems no reason not to interpr. it as an example of the well-attested common noun ‘ceremony (of distribution)’, esp. since it fits this context so well. Witzel Gotō do not follow Geldner
The part. dádānaḥ appears to be the predicate of this clause. Though rare, med. forms of √dā without ā́seem to mean ‘give of oneself / one’s own goods’. See also IX.52.3.
I don’t entirely understand d. ānūkám is a hapax, but I follow Oldenberg in taking it as an adverbial meaning something like ‘afterwards’; so apparently also Witzel Gotō. Geldner, fld.
by Klein (I.425), takes it as the obj. of ārcat, as ‘last (song)’. See Geldner’s n. 9d.
The standard interpr. (Geldner [/Witzel Gotō], Oldenberg, Klein I.425) take aryáḥ as nom. sg., referring to Cyavatāna of c, and Thieme (Fremdl. 85) also thinks it’s probably nom. sg., but declines to discuss the passage because of the obscurity of ānūkám. But a patron like Cyavatāna should not be chanting or singing; that is the province of the poet-priests he is patronizing. Moreover, aryáḥ echoes gen. sg. aryáḥ in 6d, which announced the dānastuti to come, and I think the form should be interpr. in the same way in the absence of evidence to the contrary. In 9d I think that the gift of the arí- is still in question (as in 6d). The unnamed poet praised (‘sang’ ārcat) his gift for the wonder (vápuṣe) of it – of its over-the-top munificence.
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Jamison Brereton Notes
As just noted, 7c begins with utá as do vss. 8-10, but those vss. of the dānastuti proper are further unified, all beginning utá tyé mā.
Griffith
And these, bestowed as sacrificial guerdon, the powerful tawny steeds of Marutasva;
And thousands which kind Cyavatana gave me, abundantly bestowed for my adornment.
Geldner
Und diese Rotfüchse des Marutasvasohnes, die mit Bedacht geschenkten unter der Ehrengabe des Vidatha sollen mich fahren. Cyavatana, der mir Tausende schenkte, der Herr sang den Schluß gleichsam zur Verschönerung.
Grassmann
Und mich [erfreuten] diese kraftbegabten Braunen des Märutä§va bei des Opferfestes Spende; und der gütige Tschavatäna mir tausende nach der Reihe schenkend stattete mich aus wie zum Schmucke.
Elizarenkova
И еще: (пусть повезут) меня те яркорыжие кони сына Маруташвы,
Охотно подаренные при выражении милости Видатхи.
Чьяватана, подаривший мне тысячи,
Пропел в заключение, словно для украшения благородного господина.
अधिमन्त्रम् (VC)
- इन्द्र:
- संवरणः प्राजापत्यः
- पङ्क्तिः
- पञ्चमः
दयानन्द-सरस्वती (हि) - विषयः
फिर उसी विषय को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - जो (क्रत्वामघासः) बुद्धि वा कर्म्म ही है धन जिनका वे (शोणाः) रक्त गुण से विशिष्ट जन और (मारुताश्वस्य) पवनों के सदृश घोड़ों के सम्बन्धी (विदथस्य) प्राप्त होने योग्य (मे) मेरे वा मेरे लिये (रातौ) दान में (सहस्रा) हजारों को (च्यवतानः) प्राप्त होता हुआ जन (उत) भी सुख देने को समर्थ हों (त्ये) वे और जो (ददानः) देता हुआ (वपुषे) सुन्दर शरीर के लिये (मा) मुझ को (आनूकम्) अनुकूलतापूर्वक (आर्चत्) आदरयुक्त करे वह (अर्य्यः) स्वामी भी सब प्रकार से तिरस्कृत (न) नहीं होता है ॥९॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - हे मनुष्यो ! जो हम लोगों के अभीष्ट की सिद्धि करते हैं, उनके अभीष्ट की हम लोग भी सिद्धि करें, इस प्रकार स्वामी और सेवक भी वर्त्ताव करें ॥९॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: ये क्रत्वामघासः शोणा मारुताश्वस्य विदथस्य मे रातौ सहस्रा च्यवतानश्चोत सुखयितुं शक्नुयुस्त्ये यश्च ददानो वपुषे मा मामामानूकमार्चत् सोऽर्य्यश्चाऽभितस्तिरस्कृतो न भवति ॥९॥
दयानन्द-सरस्वती (हि) - विषयः
पुनस्तमेव विषयमाह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (उत) अपि (त्ये) ते (मा) माम् (मारुताश्वस्य) मरुतामिवाश्वानामयं तस्य (शोणाः) रक्तगुणविशिष्टा अग्न्यादयः (क्रत्वामघासः) क्रतुः प्रज्ञा कर्म्मैव मघं धनं येषां ते (विदथस्य) लब्धुं योग्यस्य (रातौ) दाने (सहस्रा) सहस्राणि (मे) मम मह्यं वा (च्यवतानः) च्यावयन् सन् (ददानः) (आनूकम्) आनुकूल्यम् (अर्य्यः) स्वामी (वपुषे) सुरूपाय शरीराय (न) निषेधे (आर्चत्) सत्कुर्यात् ॥९॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - हे मनुष्या ! येऽस्माकमभीष्टं साध्नुवन्ति तेषामभीष्टं वयमपि साध्नुयाम एवं स्वामिसेवका अपि वर्त्तेरन् ॥९॥
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - हे माणसांनो! जे लोक आमचे भले करू इच्छितात त्यांचे आम्हीही भले करावे. या प्रकारे स्वामी व सेवकांनीही वागावे. ॥ ९ ॥
10 उत त्ये - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
उ॒त त्ये मा॑ ध्व॒न्य॑स्य॒ जुष्टा॑ लक्ष्म॒ण्य॑स्य सु॒रुचो॒ यता॑नाः ।
म॒ह्ना रा॒यः सं॒वर॑णस्य॒ ऋषे॑र्व्र॒जं न गावः॒ प्रय॑ता॒ अपि॑ ग्मन् ॥
मूलम् ...{Loading}...
उ॒त त्ये मा॑ ध्व॒न्य॑स्य॒ जुष्टा॑ लक्ष्म॒ण्य॑स्य सु॒रुचो॒ यता॑नाः ।
म॒ह्ना रा॒यः सं॒वर॑णस्य॒ ऋषे॑र्व्र॒जं न गावः॒ प्रय॑ता॒ अपि॑ ग्मन् ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - इन्द्रः
- ऋषिः - संवरणः प्राजापत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
उत꣡ तिये꣡ मा ध्वनि꣡यस्य जु꣡ष्टा
लक्ष्मणि꣡यस्य सुरु꣡चो य꣡तानाः
मह्ना꣡ रायः꣡ संव꣡रणस्य ऋ꣡षेर्
व्रजं꣡ न꣡ गा꣡वः प्र꣡यता अ꣡पि ग्मन्
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
dhvanyàsya ← dhvanyà- (nominal stem)
{case:GEN, gender:M, number:SG}
júṣṭāḥ ← júṣṭa- (nominal stem)
{case:NOM, gender:M, number:PL}
mā ← ahám (pronoun)
{case:ACC, number:SG}
tyé ← syá- ~ tyá- (pronoun)
{}
utá ← utá (invariable)
{}
lakṣmaṇyàsya ← lakṣmaṇyà- (nominal stem)
{case:GEN, gender:M, number:SG}
surúcaḥ ← surúc- (nominal stem)
{case:GEN, number:SG}
yátānāḥ ← √yat- (root)
{case:NOM, gender:M, number:PL, tense:AOR, voice:MED}
mahnā́ ← mahimán- (nominal stem)
{case:INS, gender:M, number:SG}
rāyáḥ ← rayí- ~ rāy- (nominal stem)
{gender:M}
ŕ̥ṣeḥ ← ŕ̥ṣi- (nominal stem)
{case:ABL, gender:M, number:SG}
saṁváraṇasya ← saṁváraṇa- (nominal stem)
{case:GEN, gender:M, number:SG}
ápi ← ápi (invariable)
{}
gā́vaḥ ← gáv- ~ gó- (nominal stem)
{case:NOM, gender:M, number:PL}
gman ← √gam- (root)
{number:PL, person:3, mood:INJ, tense:AOR, voice:ACT}
ná ← ná (invariable)
{}
práyatāḥ ← √yam- (root)
{case:NOM, gender:M, number:PL, non-finite:PPP}
vrajám ← vrajá- (nominal stem)
{case:ACC, gender:M, number:SG}
पद-पाठः
उ॒त । त्ये । मा॒ । ध्व॒न्य॑स्य । जुष्टाः॑ । ल॒क्ष्म॒ण्य॑स्य । सु॒ऽरुचः॑ । यता॑नाः ।
म॒ह्ना । रा॒यः । स॒म्ऽवर॑णस्य । ऋषेः॑ । व्र॒जम् । न । गावः॑ । प्रऽय॑ताः । अपि॑ । ग्म॒न् ॥
Hellwig Grammar
- uta
- [adverb]
- “and; besides; uta [indecl.]; similarly; alike; even.”
- tye ← tya
- [noun], nominative, plural, masculine
- “that.”
- mā ← mad
- [noun], accusative, singular
- “I; mine.”
- dhvanyasya ← dhvanya
- [noun], genitive, singular, masculine
- juṣṭā ← juṣṭāḥ ← juṣ
- [verb noun], nominative, plural
- “enjoy; endow; possess; frequent; accompany; induce; consume; approve; affect; attend; befit; blend; contract.”
- lakṣmaṇyasya ← lakṣmaṇya
- [noun], genitive, singular, masculine
- suruco ← su
- [adverb]
- “very; well; good; nicely; beautiful; su; early; quite.”
- suruco ← rucaḥ ← ruc
- [noun], nominative, plural, masculine
- “beam; radiance; color.”
- yatānāḥ ← yat
- [verb noun], nominative, plural
- “strive; endeavor; join; equal; rival.”
- mahnā ← mahan
- [noun], instrumental, singular, neuter
- “greatness.”
- rāyaḥ ← rai
- [noun], genitive, singular, masculine
- “wealth; possession; rai [word]; gold.”
- saṃvaraṇasya ← saṃvaraṇa
- [noun], genitive, singular, masculine
- “Saṃvaraṇa; Saṃvaraṇa.”
- ṛṣer ← ṛṣeḥ ← ṛṣi
- [noun], genitive, singular, masculine
- “Ṛṣi; spiritual teacher; ascetic; Mantra.”
- vrajaṃ ← vrajam ← vraja
- [noun], accusative, singular, masculine
- “cow pen; Vraja; battalion; Vraja; Vraja; vraja [word]; vraj; herd; flock; group.”
- na
- [adverb]
- “not; like; no; na [word].”
- gāvaḥ ← go
- [noun], nominative, plural, masculine
- “cow; cattle; go [word]; Earth; bull; floor; milk; beam; sunbeam; leather; hide; horn; language; bowstring; earth; ox; Svarga.”
- prayatā ← prayatāḥ ← prayam ← √yam
- [verb noun], nominative, plural
- “give; emit; send; transmit.”
- api
- [adverb]
- “besides; even; surely; though; furthermore; among; contrastingly; assuredly.”
- gman ← gam
- [verb], plural, Aorist inj. (proh.)
- “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.”
सायण-भाष्यम्
उत अपि च त्ये ते वक्ष्यमाणाः रायः ध्वन्यस्य ध्वन्यनामकस्य लक्ष्मण्यस्य लक्ष्मणपुत्रस्य राज्ञः संबन्धिनोऽश्वाः जुष्टाः मां प्राप्ताः सुरुचः शोभनदीप्तयः यतानाः वहनाय यतमानाः । रायः मह्ना महत्त्वेन युक्ता रायः प्रयताः दत्ताः सत्यः संवरणस्य ऋषेः अपि ग्मन् अपिगताः प्राप्ताः । मद्गृहमिति शेषः। व्रजं न गावः गोष्ठं गाव इव । यद्वा नेति चार्थे । गावश्च मम व्रजमपिग्मन् । अत्रैन्द्रे सूक्ते ‘प्रायेणैन्द्रे मरुतो राज्ञां च दानस्तुतयः’ ( अनु. २. २२ ) इत्युक्तत्वाद्राज्ञां दानस्तुतिरविरुद्धा ॥ ॥ २ ॥
Wilson
English translation:
“Or may the bright and active steeds bestowed upon me by dhvanya, the son of Lakṣmaṇa (bear me); the riches endowed with greatness, that have been presented, have passed (to the dwellings) of the Ṛṣi Saṃvaraṇa, like cows to their stallṣ”
Jamison Brereton
And (let) these (convey me)—the enjoyable (horses) of Dhvanya Lakṣmaṇya, the very bright ones having being marshaled.
Through the greatness of his wealth the proffered (horses) have come, like cows to the cowpen, (to the enclosure) of the seer Saṃvaraṇa.
Jamison Brereton Notes
As in 9a “me” should be removed from parens.
The notion of enclosure in cd puns on the name of the Poet Saṃvaraṇa ‘entirely enclosing’ vel sim.
08-10 ...{Loading}...
Jamison Brereton Notes
As just noted, 7c begins with utá as do vss. 8-10, but those vss. of the dānastuti proper are further unified, all beginning utá tyé mā.
Griffith
And these commended horses, bright and active, by Dhvanya son of Laksmana presented,
Came unto me, as cows into the Rsi Samvarana’s stall, with magnitude of riches.
Geldner
Und diese willkommenen, glänzenden, Schritt haltenden Rosse des Dhvanya Lak?manya, die geschenkten, kommen mit seiner Fülle von Reichtum wie die Kühe in den Pferch des Rishi Samvarana.
Grassmann
Und zu mir gelangten die erwünschten [Rosse] des Dhvania, und des Lakschmanja schönglänzende, verbunden gehende, nebst Schatzgeschenk für den Dichter Samvarana, die dargereichten Gaben wie in den Stall die Rinder.
Elizarenkova
И еще: доставившие радость, прекрасно сверкающие, идущие в ногу (кони),
Подаренные Дхваньей Лакшманьей,
С обилием богатства вошли в загон
Риши Самвараны, словно коровы.
अधिमन्त्रम् (VC)
- इन्द्र:
- संवरणः प्राजापत्यः
- त्रिष्टुप्
- धैवतः
दयानन्द-सरस्वती (हि) - विषयः
फिर उसी विषय को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - जो (ध्वन्यस्य) ध्वनियों में कुशल और (संवरणस्य) स्वीकार किये हुए (रायः) धन के (मह्ना) महत्त्व से (उत) और (लक्ष्मण्यस्य) श्रेष्ठ लक्षणों में उत्पन्न (ऋषेः) मन्त्रों के अर्थ जाननेवाले के सम्बन्ध में (प्रयताः) प्रयत्न करते हुए जन हैं (त्ये) वे (गावः) गौवें (व्रजम्) गोष्ठ को (न) जैसे (अपि) निश्चित (ग्मन्) जाती हैं, वैसे महत्त्व से (मा) मुझ को भी प्राप्त होते हैं और जो (यतानाः) यत्न करती हुई (सुरुचः) उत्तम प्रीतिवाली मुझ को (जुष्टाः) प्रसन्नतापूर्वक प्राप्त हैं, उनको सब प्राप्त होवें ॥१०॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । जो मनुष्य प्रयत्न से नहीं प्राप्त हुए की प्राप्ति और प्राप्त हुए की रक्षा करते हैं, वे जैसे बछड़ों को गौवें वैसे धन को प्राप्त होते हैं ॥१०॥ इस सूक्त में इन्द्र और विद्वान् के गुण वर्णन करने से इस सूक्त के अर्थ की इस से पूर्व सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥ यह तेंतीसवाँ सूक्त और द्वितीय वर्ग समाप्त हुआ ॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: ये ध्वन्यस्य संवरणस्य रायो मह्नोत लक्ष्मण्यस्यर्षेः प्रयतास्त्ये गावो व्रजन्नापि ग्मन् तथा मह्ना मा मामपि ग्मन्। या यतानाः सुरुचो मा जुष्टाः सन्ति ताः सर्वे प्राप्नुवन्तु ॥१०॥
दयानन्द-सरस्वती (हि) - विषयः
पुनस्तमेव विषयमाह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (उत) (त्ये) (मा) माम् (ध्वन्यस्य) ध्वनिषु कुशलस्य (जुष्टाः) प्रीताः (लक्ष्मण्यस्य) सुलक्षणेषु भवस्य (सुरुचः) सुष्ठुप्रीतिमत्यः (यतानाः) (मह्ना) महत्त्वेन (रायः) धनस्य (संवरणस्य) स्वीकृतस्य (ऋषेः) मन्त्रार्थविदः (व्रजम्) व्रजन्ति यस्मिन् (न) इव (गावः) धेनवः (प्रयताः) प्रयतमानाः (अपि) (ग्मन्) गच्छन्ति ॥१०॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - अत्रोपमालङ्कारः। ये मनुष्याः प्रयत्नेनाऽप्राप्तस्य प्राप्तिं लब्धस्य रक्षणं कुर्वन्ति ते वत्सान् गाव इव धनमाप्नुवन्तीति ॥१०॥ अत्रेन्द्रविद्वद्गुणवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इति त्रयस्त्रिंशत्तमं सूक्तं द्वितीयो वर्गश्च समाप्तः ॥
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जी माणसे प्रयत्नपूर्वक अप्राप्तीची प्राप्ती व प्राप्त केलेल्याचे रक्षण करतात. वासरू जसे गाईला भेटते तसे ते धन मिळवितात. ॥ १० ॥