०४१

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

को᳓ नु᳓ वाम् मित्रावरुणाव् ऋताय᳓न्
दिवो᳓ वा महः᳓ पा᳓र्थिवस्य वा दे᳓
ऋत᳓स्य वा स᳓दसि त्रा᳓सीथां नो
यज्ञायते᳓ वा पशुषो᳓ न᳓ वा᳓जान्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
káḥ ← ká- (pronoun)
{case:NOM, gender:M, number:SG}

mitrāvaruṇau ← mitrā́váruṇa- (nominal stem)
{case:VOC, gender:M, number:DU}

nú ← nú (invariable)

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

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

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

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

maháḥ ← máh- (nominal stem)
{case:GEN, number:SG}

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

vā ← vā (invariable)

vā ← vā (invariable)

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

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

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

trā́sīthām ← √trā- (root)
{number:DU, person:2, mood:OPT, tense:AOR, voice:MED}

vā ← vā (invariable)

ná ← ná (invariable)

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

vā ← vā (invariable)

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

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

कः । नु । वा॒म् । मि॒त्रा॒व॒रु॒णौ॒ । ऋ॒त॒ऽयन् । दि॒वः । वा॒ । म॒हः । पार्थि॑वस्य । वा॒ । दे ।
ऋ॒तस्य॑ । वा॒ । सद॑सि । त्रासी॑थाम् । नः॒ । य॒ज्ञ॒ऽय॒ते । वा॒ । प॒शु॒ऽसः । न । वाजा॑न् ॥

• ko ← kaḥ ← ka
• [noun], nominative, singular, masculine
• “what; who; ka [pronoun].”

• nu
• [adverb]
• “now; already.”

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

• mitrāvaruṇāv ← mitrāvaruṇau ← mitrāvaruṇa
• [noun], vocative, dual, masculine
• “Varuna; Mitra.”

• ṛtāyan ← ṛtāy
• [verb noun], nominative, singular

• divo ← divaḥ ← div
• [noun], genitive, singular, masculine
• “sky; Svarga; day; div [word]; heaven and earth; day; dawn.”

• vā
• [adverb]
• “or; optionally; either.”

• mahaḥ ← mah
• [noun], genitive, singular, masculine
• “great; great; distinguished; much(a); adult; long; high.”

• pārthivasya ← pārthiva
• [noun], genitive, singular, masculine
• “earthly; earthen; mundane; royal; tellurian; sublunar.”

• vā
• [adverb]
• “or; optionally; either.”

• de ← dā
• [noun], dative, singular, masculine

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

• vā
• [adverb]
• “or; optionally; either.”

• sadasi ← sadas
• [noun], locative, singular, neuter
• “mansion; assembly; seat; seat.”

• trāsīthāṃ ← trāsīthām ← trā
• [verb], dual, Aorist optative
• “protect; help.”

• no ← naḥ ← mad
• [noun], accusative, plural
• “I; mine.”

• yajñāyate ← yajñāy
• [verb noun], dative, singular

• vā
• [adverb]
• “or; optionally; either.”

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

• paśuṣo ← ṣaḥ ← sā
• [noun], genitive, singular, masculine
• “winning.”

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

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

हे मित्रावरुणौ देवौ वां युवा को नु कः खलु यजमानः ऋतायन् यज्ञमिच्छन् शक्नुयादिति शेषः । तस्मात् कृपयैव दिवः सदसि द्युलोकसंबन्धिनि स्थाने महः महतः पार्थिवस्य सदसि । ऋतस्य उत्पादकस्यान्तरिक्षस्य सदसि । तद्धेतुत्वात्ताच्छब्द्यम् । त्रिषु स्थानेषु नः अस्मान् त्रासीथां रक्षतम्। वाशब्दश्चार्थे । किंच यज्ञायते यज्ञमिच्छते दे वा हविर्दात्रे च मह्यं पशुषो न वाजान् पशुषु सीदतो वाजानन्नानि क्षीरदध्यादीनीव । तानि यथा प्रयच्छथः तद्वदवतमिति । यद्वा । नशब्दश्चार्थे । पशुषः पशून्वाजांश्च दत्तमित्यर्थः ॥

English translation:

“Who, Mitra and Varuṇa, desiring to sacrifice to you, (is able to do so)? do you, whether (abiding) in the region of heaven, or of the vast earth, or of the firmament, protect us, and give to the donor (of the oblation), and to the sacrificer, cattle and food.”

Which one now, performing the truth for you two, Mitra and Varuṇa, is to be given (a good thing) from great heaven or one stemming from
the earth
or (one) at the seat of truth [=ritual ground]—you two should protect us—or which of you two (is ready) to give prizes to the sacrificer like the prizes for one who wins cattle?

The conjunction vā ‘or’ dominates this vs.: there are 4 overt occurrences (twice in b, once each in c and d), as well as covert encodings, beginning with vā(m mitr)āv(aruṇ)āv (the latter two inverted) in pāda a and ending with the last word of the vs., vā́(jān). The end of the 2nd pāda, vā dé, with two monosyllables that, inverted, produce dévā(ḥ) (though with wrong accent for *devā́ḥ), draws further attention to vā.

As noted in the introduction, the prominence of vā may establish a theme of choice or alternatives appropriate to the mass of gods mentioned in the rest of the hymn, and vā also echoes the last syllable of the phrase víśve devā́ḥ “All Gods,” to whom the hymn is dedicated.

Given the plethora of vā-s and the absence of any finite verb, save for intrusive trā́sīthām in c, it is not surprising that interpretations of the structure and syntax of the vs. are all over the map. In addition to the standard tr. (Geldner, Renou [EVP IV, V], Witzel Gotō), see also Oldenberg, Lüders (Varuṇa 585-86), Schindler (Root nouns, 24-25), Klein (II.203-4), Scarlatta (581), Keydana (Inf. 155 n. 142). I will not rehearse them all here.

Like many of these interpr., I take the three vā-s of bc as defining a tripartite structure of roughly parallel entities. I then assume that the vā of d is situated on a higher level of structure and is contrasting abc with a new clause inaugurated in d.

The two clauses (abc and d) are separated by the independent interjection trāsīthāṃ naḥ closing c. As Geldner points out (n. 1c), trāsīthāṃ naḥ has a similar role elsewhere (IV.55.1, VII.71.2); IV.55.1 is especially similar, since it is in the first vs. of an All God hymn that begins kó vaḥ (like kó nú vām here), with Mitra and Varuṇa as the subjects of trā́sīthām.

My interpr. of the larger structure rests on taking dé at the end of b as an infin.

(with many, but not all) and assuming that the poet has exploited the voice neutrality of infinitives to give it passive value in abc (“[is] to be given”) and active value in d (“[is] to give”). This further assumes that káḥ refers to the (mortal) recipient in abc and, resupplied in d, to one of the gods. With these assumptions in place, the case relations in the two syntactically distinct parts of the vs. fall into place: the nom. káḥ … ṛtāyán “who, performing the truth …” of pāda a is the mortal worshiper and recipient of the gods’ largess; his counterpart in d is the dat. yajñāyaté. The vām of pāda a is to be interpr. two different ways: in the first part it expresses the divine beneficiaries of the mortal’s service; resupplied in d, it should be construed with likewise resupplied káḥ (or better kataráḥ) “which of you two?” The tripartite vā structure of bc details the three sources of gifts that may be given to the worshiper: heaven, earth, and the ritual ground. They are subtly unparallel: ‘heaven’ is a straight noun, either in abl. (as in the published translation) or gen.; earth is represented by a deriv. adj. ‘earthly’ in the gen. (pā́rthivasya). It is a partitive gen., and if diváḥ … máhaḥ is gen., it too is partitive. If it’s an abl., it expresses the source.

The third term, “at the seat of truth” (ṛtásya … sádasi), expresses the place where the gift is to be given. Scarlatta supplies ‘at the seat’ for all three terms. This is not impossible, but the poet seems to be aiming for slightly skewed and off-balance phraseology, and three different types of expressions for three parallel terms would suit his purposes admirably.

In the new structure of d, with active value of the infinitive dé, vā́jān is its object. The last grammatically unparallel functional parallel is yajñāyaté … paśuṣó ná. Assuming that it is a gen. sg. (Oldenberg and Renou take it as acc. pl.), paśuṣáḥ ‘of one who wins cattle’ is in some sense parallel to yajñāyaté ‘for the one who sacrifices’, in that the vā́jān (‘prizes’) come to both. But paśuṣáḥ is a gen. dependent on vā́jān, while yajñāyaté is the indirect object with the infin. dé.

WHO, Mitra-Varuna, is your pious servant to give you gifts from earth or mighty heaven?
Preserve us in the seat of holy Order, and give the offerer power that winneth cattle.

Welcher Rechtwandelnde ist von euch, Mitra und Varuna, für die Gabe, sei es des hohen Himmels, sei es des irdischen Gutes, bestimmt, oder an der Stätte des Gesetzes? Nehmt uns in Schutz! Oder gewähret dem, der das Opfer pflegt, Belohnungen wie die des Viehschenkers.

Wer gilt euch fromm nun, Varuna und Mitra? Im Raum des hohen Himmels und der Erde, Im Sitz des Opfers schenkt wie Heerdenspender uns Güter oder dem, der Opfer darbringt.

Какой теперь у вас, о Митра-Варуна, благочестивый (человек)
(Намечен) для дара высокого неба или земного,
Или на сидении закона? – Защитите нас! –
Или тому, кто приносит жертву, (дайте) награды, (какие бывают) у завоевателя скота!

• अत्रिः
• अत्रिः
• निचृदनुष्टुप्
• धैवतः

अब बीस ऋचावाले एकचालीसवें सूक्त का प्रारम्भ है, उसके प्रथम मन्त्र में विश्वदेवों के गुणों को कहते हैं ॥

पदार्थान्वयभाषाः - हे (मित्रावरुणौ) प्राण और उदान वायु के सदृश वर्त्तमान पढ़ने और पढ़ानेवाले जनो ! (वाम्) आप दोनों और (दिवः) प्रकाशों को (कः) कौन (ऋतायन्) सत्य का आचरण करता हुआ (वा) वा (पार्थिवस्य) पृथिवी में विदितजन के (महः) तेज को कौन (नु) शीघ्र जाने (वा) वा (दे) प्रकाशमान विद्वान् जनो ! (ऋतस्य) सत्य की (सदसि) सभा में (त्रासीथाम्) रक्षा करो (वा) वा (यज्ञायते) यज्ञ की कामना करते हुए के लिये (नः) हम लोगों की रक्षा करिये (वा) वा (पशुषः) पशुओं और (वाजान्) अन्नों के (न) सदृश हम लोगों के लिये भोगों को प्राप्त कराइये ॥१॥

भावार्थभाषाः - हे विद्वानो ! जो आप लोग पृथिवी आदि पदार्थों की विद्या को जानते हैं, तो हम लोगों को उपदेश देवें और सभा में बैठ के सत्य न्याय को करें ॥१॥

अन्वय: हे मित्रावरुणौ! वां दिवः क ऋतायन् वा पार्थिवस्य महः को नु विजानीयाद्वा दे ऋतस्य सदसि त्रासीथां वा यज्ञायते नस्त्रासीथां वा पशुषो वाजान्नोऽस्मान् भोगान् प्रापयतम् ॥१॥

अथ विश्वदेवगुणानाह ॥

पदार्थान्वयभाषाः - (कः) (नु) सद्यः (वाम्) युवाम् (मित्रावरुणौ) प्राणोदानाविवाध्यापकाध्येतारौ (ऋतायन्) ऋतमाचरन् (दिवः) प्रकाशान् (वा) (महः) (पार्थिवस्य) पृथिव्यां विदितस्य (वा) (दे) देदीप्यमानौ देवौ। अत्र छान्दसो वर्णलोपो वेति वलोपः, सुपां सुलुगिति विभक्तेर्लुक्। (ऋतस्य) सत्यस्य (वा) (सदसि) सभायाम् (त्रासीथाम्) रक्षेतम् (नः) अस्मान् (यज्ञायते) यज्ञं कामयमानाय (वा) (पशुषः) पशून् (न) इव (वाजान्) ॥१॥

भावार्थभाषाः - हे विद्वांसो! यदि भवन्तः पृथिव्यादिपदार्थविद्यां जानन्ति तर्ह्यस्मभ्यमुपदिशन्तु सभायां निषद्य सत्यं न्यायं कुर्वन्तु ॥१॥

या सूक्तात विश्वदेवाच्या गुणाचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची पूर्वीच्या सूक्तार्थाबरोबर संगती जाणावी.

भावार्थभाषाः - हे विद्वानांनो! जर तुम्ही पृथ्वी इत्यादी पदार्थाची विद्या जाणता तर आम्हाला उपदेश द्या व (राज्य) सभेत बसून न्याय करा. ॥ १ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

ते᳓ नो मित्रो᳓ व᳓रुणो अर्यमा᳓यु᳓र्
इ᳓न्द्र ऋभुक्षा᳓ मरु᳓तो जुषन्त
न᳓मोभिर् वा ये᳓ द᳓धते सुवृक्तिं᳓
स्तो᳓मं रुद्रा᳓य मीळ्हु᳓षे सजो᳓षाः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

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

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

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

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

dádhate ← √dhā- 1 (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:MED}

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

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

vā ← vā (invariable)

yé ← yá- (pronoun)

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

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

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

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

ते । नः॒ । मि॒त्रः । वरु॑णः । अ॒र्य॒मा । आ॒युः । इन्द्रः॑ । ऋ॒भु॒क्षाः । म॒रुतः॑ । जु॒ष॒न्त॒ ।
नमः॑ऽभिः । वा॒ । ये । दध॑ते । सु॒ऽवृ॒क्तिम् । स्तोम॑म् । रु॒द्राय॑ । मी॒ळ्हुषे॑ । स॒ऽजोषाः॑ ॥

• 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.”

• no ← naḥ ← mad
• [noun], accusative, plural
• “I; mine.”

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

• varuṇo ← varuṇaḥ ← varuṇa
• [noun], nominative, singular, masculine
• “Varuna; varuṇa [word]; Crataeva religiosa Forst.; Varuṇa; varuṇādi.”

• aryamāyur ← aryama ← aryaman
• [noun], masculine
• “Aryaman; aryaman [word]; sun.”

• aryamāyur ← āyuḥ ← āyu
• [noun], nominative, singular, masculine

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

• ṛbhukṣā ← ṛbhukṣāḥ ← ṛbhukṣan
• [noun], nominative, singular
• “Indra.”

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

• juṣanta ← juṣ
• [verb], plural, Present injunctive
• “enjoy; endow; possess; frequent; accompany; induce; consume; approve; affect; attend; befit; blend; contract.”

• namobhir ← namobhiḥ ← namas
• [noun], instrumental, plural, neuter
• “adoration; court; namas [word]; bow; salute.”

• vā
• [adverb]
• “or; optionally; either.”

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

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

• suvṛktiṃ ← suvṛktim ← suvṛkti
• [noun], accusative, singular, feminine
• “praise.”

• stomaṃ ← stomam ← stoma
• [noun], accusative, singular, masculine
• “hymn; Stoma; stoma [word].”

• rudrāya ← rudra
• [noun], dative, singular, masculine
• “Shiva; Rudra; eleven; rudra [word]; eleventh.”

• mīﾱhuṣe ← mīḍhuṣe ← mīḍhvas
• [noun], dative, singular, masculine
• “big.”

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

• sajoṣāḥ ← joṣāḥ ← joṣa
• [noun], nominative, plural, masculine

ते मित्रादयो देवाः नः अस्माकं सुवृक्तिं स्तोमं शोभनपापादिवर्जनवत्स्तोत्रं नमोभिर्वा हविर्भिश्च जुषन्त सेवन्ताम् । ये दधते धारयन्त्युक्तलक्षणं स्तोत्रम् । देवा द्विविधाः स्तोत्रभाजो हविर्भाजश्च । अत्र स्तोत्रभाज उच्यन्ते । आयुः सततगतिर्वायुरुच्यते । अथ मरुत एवं वियुत्य विशेष्यन्ते । रुद्राय मीळ्हुषे ॥ तृतीयार्थे चतुर्थी ॥ रुद्रेण सह सजोषाः सजोषसः सह प्रीयमाणाः । तेषां पुत्रत्वादिति भावः । केचन रुद्राय सजोषा इत्येतत् मित्रादिसर्वदेवताविशेषणमिति कथयन्ति ।

English translation:

“May those divinities, Mitra and Varuṇa, Aryaman, Āyu, Indra, Ṛbhukṣin, the Maruts who accept pious praise, be plural ased by our adorations, partaking of the gratification afforded to Rudra, the showerer (of benefits).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Divinities who accept pious praise: divinities are of two orders, those who share praises, stotrabhājaḥ, and those who share oblations havirbhājaḥ, the first is here alluded to; Rudra the showerer: the last clause may allude to the Maruts as the sons of Rudra

They—Mitra, Varuṇa, Aryaman, Āyu, Indra lord of the R̥bhus, and the Maruts—shall take pleasure in us,
or (in those) who with reverences provide a well-plaited (hymn), a praise for Rudra who gives rewards—(they, the gods) in joint enjoyment.

After the cat’s cradle of vs. 1, this vs. comes as a welcome relief – or at least in its first half, which consists of a list of gods in the nom. and a verb they can all serve as subject to. With 6 gods (and an epithet – or 7 gods if ṛbhukṣā́is taken separately) to fit into 22 syllables, the poet can’t get into too much trouble.

The 2nd hemistich is slightly more complex. It consists of an elliptical vā rel.

cl.: “or (in those) who …,” with the gapped ‘those’ parallel to enclitic naḥ in pāda a.

The final word sajóṣāḥ I take as referring to the gods; the stem(s) sajóṣa(s)- is generally used of gods (see sajóṣāḥ in 4b), and note that their verb juṣanta ends the first hemistich. But, with the standard tr., it may refer to the mortals providing the gods’ praise.

May Mitra, Varuna, Aryaman, and Ayu, Indra Rbhuksan, and the Maruts, love us,
And they who of one mind with bounteous Rudra accept the hymn and laud with adorations.

Mitra, Varuna, Aryaman, Ayu, Indra, Ribhuksan, die Marut mögen Wohlgefallen an uns haben oder an denen, die unter Verbeugungen ein Preislied darbringen, einen Lobgesang auf den belohnenden Rudra im Einvernehmen mit den Göttern.

Hold sei’n uns Mitra, Arjaman, Varuna, Ribhukschan, Aju, Indra und die Maruts, Und denen hold, die im Vereine Loblied und Preis dem gnäd’gen Rudra weihn in Demuth.

Пусть эти (боги) Митра, Варуна, Арьяман, Аю,
Индра, Рибхукшан, Маруты наслаждаются у нас
Или (у тех,) которые под поклонения создают
Хвалу Рудре щедрому, (они,) единодушные!

• अत्रिः
• अत्रिः
• स्वराडुष्णिक्
• ऋषभः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - (ये) जो (मरुतः) मनुष्य (नमोभिः) सत्कार और अन्नादिकों से (मीळ्हुषे) सुख का सेचन करते हुए (रुद्राय) दुष्ट आचरणों के करनेवाले जनों के रुलानेवाले के लिये (सजोषाः) तुल्य प्रीति के सेवन करनेवाले हुए (सुवृक्तिम्) उत्तम प्रकार वर्जन होता है जिससे उस (स्तोमम्) प्रशंसा को (दधते) धारण करते (वा) वा (जुषन्त) सेवन करते हैं (ते) वे (मित्रः) मित्र (वरुणः) श्रेष्ठ आचरण करनेवाला (अर्य्यमा) न्याय का ईश और (इन्द्रः) परमैश्वर्य्यवान् (ऋभुक्षाः) बड़ा विद्वान् (नः) हम लोगों के लिये (आयुः) जीवन का सेवन करें ॥२॥

भावार्थभाषाः - उन्हीं विद्वानों को उत्तम समझना चाहिये जो अपने सदृश सब प्राणियों में वर्त्ताव करें ॥२॥

अन्वय: ये मरुतो नमोभिर्मीळ्हुषे रुद्राय सजोषाः सन्तः सुवृक्तिं स्तोमं दधते वा जुषन्त ते मित्रो वरुणोऽर्य्यमेन्द्र ऋभुक्षाश्च न आयुर्जुषन्त ॥२॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (ते) (नः) अस्मभ्यम् (मित्रः) सखा (वरुणः) श्रेष्ठाचारः (अर्य्यमा) न्यायेशः (आयुः) जीवनम् (इन्द्रः) परमैश्वर्य्यवान् (ऋभुक्षाः) महान् विद्वान् (मरुतः) मनुष्याः (जुषन्त) सेवन्ते (नमोभिः) सत्कारान्नादिभिः (वा) (ये) (दधते) (सुवृक्तिम्) सुष्ठुवर्जनम् (स्तोमम्) श्लाघाम् (रुद्राय) दुष्टाचाराणां रोदकाय (मीळ्हुषे) सुखं सिञ्चते (सजोषाः) समानप्रीतिसेविनः। अत्र वचनव्यत्ययेनैकवचनम् ॥२॥

भावार्थभाषाः - त एव विद्वांस उत्तमा विज्ञेया ये स्वात्मवत्सर्वेषु प्राणिषु वर्त्तेरन् ॥२॥

भावार्थभाषाः - जे आपल्यासारखाच व्यवहार सर्व प्राण्यांशी करतात त्याच विद्वानांना उत्तम समजले पाहिजे. ॥ २ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

आ᳓ वां य᳓यिष्ठा+ अश्विना हुव᳓ध्यै
वा᳓तस्य प᳓त्मन् र᳓थियस्य पुष्टउ᳓
उत᳓ वा दिवो᳓ अ᳓सुराय म᳓न्म
प्र᳓ अ᳓न्धांसीव य᳓ज्यवे भरध्वम्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

aśvinā ← aśvín- (nominal stem)
{case:VOC, gender:M, number:DU}

huvádhyai ← √hū- (root)
{case:DAT, number:SG, tense:AOR}

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

yéṣṭhā ← yéṣṭha- (nominal stem)
{case:ACC, gender:M, number:DU}

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

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

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

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

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

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

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

utá ← utá (invariable)

vā ← vā (invariable)

ándhāṁsi ← ándhas- 2 (nominal stem)
{case:NOM, gender:N, number:PL}

bharadhvam ← √bhr̥- (root)
{number:PL, person:2, mood:IMP, tense:PRS, voice:MED}

iva ← iva (invariable)

prá ← prá (invariable)

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

आ । वा॒म् । येष्ठा॑ । अ॒श्वि॒ना॒ । हु॒वध्यै॑ । वात॑स्य । पत्म॑न् । रथ्य॑स्य । पु॒ष्टौ ।
उ॒त । वा॒ । दि॒वः । असु॑राय । मन्म॑ । प्र । अन्धां॑सिऽइव । यज्य॑वे । भ॒र॒ध्व॒म् ॥

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

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

• yeṣṭhāśvinā ← yeṣṭha
• [noun], vocative, singular, masculine

• yeṣṭhāśvinā ← aśvinā ← aśvin
• [noun], vocative, dual, masculine
• “Asvins; two.”

• huvadhyai ← hvā
• [verb noun]
• “raise; call on; call; summon.”

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

• patman
• [noun], locative, singular, neuter
• “flight.”

• rathyasya ← rathya
• [noun], genitive, singular, neuter

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

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

• vā
• [adverb]
• “or; optionally; either.”

• divo ← divaḥ ← div
• [noun], genitive, singular, masculine
• “sky; Svarga; day; div [word]; heaven and earth; day; dawn.”

• asurāya ← asura
• [noun], dative, singular, masculine
• “Asura; lord; asura [word]; sulfur.”

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

• prāndhāṃsīva ← pra
• [adverb]
• “towards; ahead.”

• prāndhāṃsīva ← andhāṃsi ← andhas
• [noun], accusative, plural, neuter
• “Soma; drink; amṛta.”

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

• yajyave ← yajyu
• [noun], dative, singular, masculine
• “worshiping.”

• bharadhvam ← bhṛ
• [verb], plural, Present imperative
• “bring; hold; fill; support; wear; possess; carry; nourish; keep; hire; have; satiate; follow; bear.”

अनयाश्विनौ रुद्रश्चोच्यन्ते । हे अश्विना अश्विनौ येष्ठा कामानां यन्तृतमौ वां युवां वातस्य पत्मन् । धर्मसाम्याद्धर्मिग्रहणम् । वायुसमानगतेरश्वस्य गमने प्राप्तौ रथ्यस्य रथस्य पुष्टौ च निमित्ते सति हुवध्यै हुवे आह्वयामि आह्वातुं प्रभवामि । अथवा वायुवद्युवयोः शीघ्रगमनसाधनरथस्य पोषे च निमित्ते सति । उत वा किंचेत्यर्थः। दिवः द्योतमानाय ॥ चतुर्थ्यर्थे षष्ठी ॥ असुराय प्राणापहर्त्रे रुद्राय । यद्वा । द्युलोकसंबन्धिनेऽसुराय प्राणदात्रे सूर्याय वायवे वा यज्यवे यागसाधकाय मन्म मननीय स्तोत्रं प्र भरध्वं संपादयत हे ऋत्विजः । अन्धांसीव अन्नानि हविर्लक्षणानि हवींषि स्तोत्रं चेत्यर्थः ॥

English translation:

“I invoke you, Aśvins, the restrainers (of desire), for the acceleration ofyour chariot with the swiftness of the wind; (priests) offer praise and oblations to the celestial destroyer of life, to the accmplisher of the sacrifice.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Celestial destroyer of life: divo asurāya = dyotamānāya prāṇāpahartre, that is, to Rudra;

Yajyave = yāgasādhakāya;

Asura = prāṇadātā, the giver, of life, when it will imply Sūrya or Vāyu

You two Aśvins, driving quickest on the flight of the wind, in the flourishing of your chariotry, are to be summoned hither.
Or (you priests), present a thought to the lord of heaven [=Rudra], like (soma) stalks to the worshipful.

I take the passively used inf. huvádhyai with a gapped agent “by the priests” vel sim., to match the implicit 2nd pl. subj. of prá … bharadhvam in the 2nd hemistich.

The use of a passive inf. in the 1st half, contrasting with an active usage (though not an inf. here) in the 2nd half, recalls the structure of vs. 1. In our vs. there is a switch of 2nd ps. reference from the (two) gods in ab to the (pl.) mortal officiants in cd.

The use of the derived adj. ráthya- ‘belonging to the chariot’ rather than its base noun rátha- recalls pā́rthivasya in 1c substituting for a form of the noun pṛthivī́-.

Geldner (flg. Sāyaṇa.) identifies the “lord of heaven” (divó ásura-) as Rudra, on the basis of parallels (see his n. 3c).

You will I call to feed the car-horse, Asvins, with the wind’s flight swiftest of those who travel:
Or also to the Asura of heaven, Worshipful, bring a hymn as ’twere libation.

Euch, Asvin, will ich herrufen, die ihr am ehesten kommt im Fluge des Windes, im Vollbesitz des Wagengeschirrs. Oder setzet dem Asura, dem Gebieter des Himmels, dem Opferverlangenden eine Dichtung ebenso wie die Somatränke vor!

Euch Ritter ruf’ ich, die ihr fahrt aufs beste, im Flug des Windes, in des Rosses Eile; Und auch dem Geist des Himmels bringt Gebete wie Somatränke dar dem hochverehrten.

Вас двоих я призываю, о Ашвины, едущих быстрее всех
В полете ветра, в изобилии (всего) на колеснице.
Или же Асуре неба принесите
Молитву, как соки сомы – жаждущему жертвы!

• विश्वेदेवा:
• अत्रिः
• त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (येष्ठा) अत्यन्त नियम के निर्वाहक (अश्विना) अध्यापक और उपदेशक जनो ! जैसे (वाम्) आप दोनों (रथ्यस्य) रथ में उत्पन्न हुए (वातस्य) पवन के (पत्मन्) मार्ग में और (पुष्टौ) पोषण करने में (उत, वा) अथवा (असुराय) मेघ के लिये (दिवः) कामना करते हुए के (अन्धांसीव) अन्न आदिकों के सदृश (यज्यवे) यज्ञारम्भ वा यजमान के लिये कारण होते हो, वैसे (हुवध्यै) ग्रहण करने के लिये (मन्म) विज्ञान का (प्र, आ, भरध्वम्) प्रारम्भ करो ॥३॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । जैसे पढ़ने और पढ़ानेवाले विद्या के प्रचार के लिये प्रयत्न करते हैं, वैसे ही सब मनुष्यों को चाहिये कि निरन्तर प्रयत्न करें ॥३॥

अन्वय: हे येष्ठाश्विना ! यथा वां रथ्यस्य वातस्य पत्मन् पुष्टौ उत वाऽसुराय दिवोऽन्धांसीव यज्यवे निमित्ते भवतस्तथा हुवध्यै मन्म प्रा भरध्वम् ॥३॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (आ) (वाम्) युवाम् (येष्ठा) अतिशयेन नियन्तारौ (अश्विना) अध्यापकोपदेशकौ (हुवध्यै) ग्रहणाय (वातस्य) वायोः (पत्मन्) पत्मनि मार्गे (रथ्यस्य) रथे याने भवस्य (पुष्टौ) पोषणे (उत) (वा) (दिवः) कामयमानस्य (असुराय) मेघाय (मन्म) विज्ञानम् (प्र) (अन्धांसीव) यथान्नादीनि (यज्यवे) यज्ञानुष्ठानाय यजमानाय वा (भरध्वम्) ॥३॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः । यथाऽध्येताध्यापकौ विद्याप्रचाराय प्रयतेते तथैव सर्वैर्मनुष्यैः सततं प्रयततिव्यम् ॥३॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जसे अध्यापक व विद्यार्थी विद्येच्या प्रचारासाठी प्रयत्न करतात. तसे सर्व माणसांनी निरंतर प्रयत्न करावेत. ॥ ३ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

प्र᳓ सक्ष᳓णो दिवियः᳓ क᳓ण्वहोता
त्रितो᳓ दिवः᳓ सजो᳓षा वा᳓तो अग्निः᳓
पूषा᳓ भ᳓गः प्रभृथे᳓ विश्व᳓भोजा
आजिं᳓ न᳓ जग्मुर् आशु᳓अश्वतमाः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

prá ← prá (invariable)

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

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

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

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

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

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

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

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

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

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

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

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

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

ná ← ná (invariable)

प्र । स॒क्षणः॑ । दि॒व्यः । कण्व॑ऽहोता । त्रि॒तः । दि॒वः । स॒ऽजोषाः॑ । वातः॑ । अ॒ग्निः ।
पू॒षा । भगः॑ । प्र॒ऽभृ॒थे । वि॒श्वऽभो॑जाः । आ॒जिम् । न । ज॒ग्मुः॒ । आ॒श्व॑श्वऽतमाः ॥

• pra
• [adverb]
• “towards; ahead.”

• sakṣaṇo ← sakṣaṇaḥ ← sakṣaṇa
• [noun], nominative, singular, masculine

• divyaḥ ← divya
• [noun], nominative, singular, masculine
• “divine; celestial; divine; heavenly; divine; beautiful; rain; agreeable.”

• kaṇvahotā ← kaṇva
• [noun], masculine
• “Kaṇva; Kaṇva; kaṇva [word].”

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

• trito ← tritaḥ ← trita
• [noun], nominative, singular, masculine
• “Trita.”

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

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

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

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

• pūṣā ← pūṣan
• [noun], nominative, singular, masculine
• “Pushan; pūṣan [word]; sun.”

• bhagaḥ ← bhaga
• [noun], nominative, singular, masculine
• “Bhaga; vulva; good fortune; vagina; bhaga [word]; sun; well-being; happiness; overlord.”

• prabhṛthe ← prabhṛtha
• [noun], locative, singular, masculine

• viśvabhojā ← viśva
• [noun]
• “all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

• viśvabhojā ← bhojāḥ ← bhoja
• [noun], nominative, plural, masculine
• “big; hospitable.”

• ājiṃ ← ājim ← āji
• [noun], accusative, singular, masculine
• “battle; fight; contest; āji [word]; combat.”

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

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

• āśvaśvatamāḥ ← āśvaśvatama
• [noun], nominative, plural, masculine

अत्र लिङ्गोक्तदेवता: । प्र जग्मुरिति संबन्धः। सक्षणः यज्ञं सेवमानः शत्रूणां सोढा वा दिव्यः दिवि भवः कण्वहोता । कण्वा ऋषयो मेधाविनो वा होतार आह्वातारो यस्य स तथोक्तः । त्रितः त्रिषु क्षित्यादिस्थानेषु तायमानः दिवः सूर्येण सह सजोषाः समानगतिः समानप्रीतिर्वा वातः उक्तलक्षणकः वायुः अग्निः पूषा पोषक एतन्नामा भगः च प्रभृथे प्रभरणवत्यस्मिन्यज्ञे उक्ताः सर्वदेवाः विश्वभोजाः विश्वरक्षकाः कृत्स्नात्तारो वा आश्वश्वतमाः प्रकृष्टगमनाश्ववतां श्रेष्ठाः सन्तः आजिं न संग्राममिव प्र जग्मुः प्रगच्छन्ति ।

English translation:

“May the divine accepter of sacrifice, of whom the Kaṇvas are the priests, Tṛta, Vāyu and Agni, concurring in satisfaction with (the ruler of) heaven, or (Sūrya and) Pūṣan and Bhaga, and they who are the protectors of the universe, (come quickly) to the sacrifice, as the fleet course rush to battle.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Trita: may be an epithet of Vāyu; the threefold, pervading the three regions of heaen, mid-air and earth

The heavenly victor with Kaṇva as Hotar, (i.e.,) Trita from heaven, and the Wind, and Agni in joint enjoyment,
Pūṣan, and all-nourishing Bhaga have come to the (ritual) presentation like those with swiftest horses to a contest.

The parade of ill-assorted divinities and semi-divinities continues. The sequence is made more muddled by the fact that Trita is always a shadowy figure, who is probably (but not certainly) the same as Āptya in vs. 9 (Āptya being Trita’s usual patronymic) and Trita in 10 and who is probably (but not certainly) the referent of pāda a here: “the heavenly victor with Kaṇva as Hotar.” If he is the referent of pāda a, it is slightly odd that he is both qualified as ‘heavenly’ (divyáḥ) and said to be ‘from heaven’ (diváḥ, pāda b). It might be best, with Geldner (/Witzel Gotō) to take diváḥ as the place-from-which of all the figures mentioned; however, Wind and Agni are normally associated with the midspace and the earth respectively, and Pūṣan and Bhaga are not particularly heavenly deities. It’s worth noting that divyá- continues the poet’s habit of using deriv. -ya-adjectives in place of (or perhaps here beside) their nominals, and so the doubling divyá- / diváḥ might not be so odd after all.

I do not know exactly what to do with prá initial in the vs., but it is noteworthy that it fits into a sequence of prá-initial expressions, where the preverb is in tmesis, beginning with 3d prá … bharadhvam and continuing with 5a prá … bharadhvam again and 6a prá … kṛṇudhvam (followed by initial prá in 6b and 7b).

In our vs. there is no finite verb to construe it with in tmesis, but note the loc. prabhṛthé in c. My assumption is that vs.-initial prá simply reinforces prabhṛthé in a vs. sandwiched between two full prá … bharadhvam expressions. It could also be construed with jagmuḥ in d, though one might expect a more prominent, metricalboundary-adjoining jagmuḥ in that case.

The loc. prabhṛthé and the acc. ājím both serve as goal with jagmuḥ – another ex. of the poet’s penchant for slightly off-balance parallels.

The heavenly Victor, he whose priest is Kanva, Trta with Dyaus accordant, Vata, Agni,
All-feeding Pusan, Bhaga sought the oblation, as they whose steeds are fleetest seek the contest.

Vom Himmel sind einträchtig der himmlische Antreiber Trita, dessen Opferpriester Kanva war, und Vata, Agni, Pusan, Bhaga, der Allspeisende zu der Darbringung ausgezogen wie die Besitzer der schnellsten Rosse zum Wettlauf.

Des Himmels Sieger, welchem Kanva opfert, des Himmels Trita, Feuer, Wind vereinigt; Beim Opfer allernährend Bhaga, Puschan, sie kamen wie zum Kampf mit schnellsten Rossen.

Отправились небесный покоритель, чей хотар Канва,
Трита с неба, единодушный (с богами). Вата, Агни,
Пушан, Бхага со всеми усладами на принесение (жертв),
Словно обладатели самых быстрых коней – на ристалище.

• विश्वेदेवा:
• अत्रिः
• त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे विद्वन् ! (दिव्यः) शुद्ध व्यवहारयुक्त (कण्वहोता) बुद्धिमान् तथा देने और ग्रहण करनेवाले के सदृश जो (सक्षणः) सहनेवाला (त्रितः) तीन पृथिवी, जल और अन्तरिक्ष में बढ़ता (दिवः) श्रेष्ठ कामनाओं की इच्छा करता और (सजोषाः) साथ ही सेवन (वातः) वायु और (अग्निः) अग्नि (प्रभृथे) शुद्ध करनेवाले व्यवहार में (पूषा) पुष्टि करने वा (भगः) ऐश्वर्य का देने वा (विश्वभोजाः) संसार का पालन करनेवाला और (आश्वश्वतमाः) शीघ्र चलनेवाले घोड़े जिसके विद्यमान वे (आजिम्) सङ्ग्राम को (जग्मुः) जैसे प्राप्त होते हैं (न) वैसे (प्र) प्रयत्न किया जाता है, वही बहुत भोग की प्राप्ति कराता है ॥४॥

भावार्थभाषाः - हे मनुष्यो ! आप लोग अग्नि आदि पदार्थों से दारिद्र्य का नाश करके धनवान् हूजिये ॥४॥

अन्वय: हे विद्वन् ! दिव्यः कण्वहोतेव यः सक्षणस्त्रितो दिवः कामयमानः सजोषा वातोऽग्निः प्रभृथे पूषा भगो विश्वभोजा आश्वश्वतमा आजिं जग्मुर्न प्र यत्यते स एव पुष्कलं भोगं प्रापयति ॥४॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (प्र) (सक्षणः) सोढा (दिव्यः) शुद्धव्यवहारः (कण्वहोता) कण्वो मेधावी चासौ होता दाता च (त्रितः) त्रिषु क्षित्युदकान्तरिक्षेषु वर्धमानः (दिवः) दिव्याः कामनाः (सजोषाः) सहैव सेवमानः (वातः) वायुः (अग्निः) पावकः (पूषा) पुष्टिकर्ता (भगः) ऐश्वर्य्यप्रदः (प्रभृथे) शुद्धकरणे व्यवहारे (विश्वभोजाः) यो विश्वं भुनक्ति पालयति सः (आजिम्) सङ्ग्रामम् (न) इव (जग्मुः) प्राप्नुवन्ति (आश्वश्वतमाः) आशवः सद्योगामिनो अश्वा विद्यन्ते येषान्ते ॥४॥

भावार्थभाषाः - हे मनुष्यो ! यूयमग्न्यादिकपदार्थैर्दारिद्र्यं विच्छिद्य श्रीमन्तो भवेयुः ॥४॥

भावार्थभाषाः - हे माणसांनो! तुम्ही अग्नी इत्यादी पदार्थांनी दारिद्र्याचा नाश करून धनवान व्हा. ॥ ४ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

प्र᳓ वो रयिं᳓ युक्त᳓अश्वम् भरध्वं
राय᳓ ए᳓षे अ᳓वसे दधीत धीः᳓
सुशे᳓व ए᳓वैर् औशिज᳓स्य हो᳓ता
ये᳓ व ए᳓वा · मरुतस् तुरा᳓णाम्

Strata
Archaic

Pāda-label
genre M
genre M;; 11 = 4+7, ending HLX
genre M
genre M

Morph
bharadhvam ← √bhr̥- (root)
{number:PL, person:2, mood:IMP, tense:PRS, voice:MED}

prá ← prá (invariable)

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

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

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

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

dadhīta ← √dhā- 1 (root)
{number:SG, person:3, mood:OPT, tense:PRS, voice:MED}

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

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

rāyáḥ ← rayí- ~ rāy- (nominal stem)
{gender:M}

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

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

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

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

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

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

turā́ṇām ← turá- 1 (nominal stem)
{case:GEN, gender:M, number:PL}

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

yé ← yá- (pronoun)

प्र । वः॒ । र॒यिम् । यु॒क्तऽअ॑श्वम् । भ॒र॒ध्व॒म् । रा॒यः । एषे॑ । अव॑से । द॒धी॒त॒ । धीः ।
सु॒ऽशेवः॑ । एवैः॑ । औ॒शि॒जस्य॑ । होता॑ । ये । वः॒ । एवाः॑ । म॒रु॒तः॒ । तु॒राणा॑म् ॥

• pra
• [adverb]
• “towards; ahead.”

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

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

• yuktāśvam ← yukta ← yuj
• [verb noun]
• “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.”

• yuktāśvam ← aśvam ← aśva
• [noun], accusative, singular, masculine
• “horse; aśva [word]; Aśva; stallion.”

• bharadhvaṃ ← bharadhvam ← bhṛ
• [verb], plural, Present imperative
• “bring; hold; fill; support; wear; possess; carry; nourish; keep; hire; have; satiate; follow; bear.”

• rāya ← rāyaḥ ← rai
• [noun], genitive, singular, masculine
• “wealth; possession; rai [word]; gold.”

• eṣe ← eṣa
• [noun], locative, singular, masculine
• “quest.”

• ‘vase ← avase ← av
• [verb noun]
• “support; help; prefer; prefer; like.”

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

• dhīḥ ← dhī
• [noun], nominative, singular, feminine
• “intelligence; prayer; mind; insight; idea; hymn; purpose; art; knowledge.”

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

• suśeva ← śevaḥ ← śeva
• [noun], nominative, singular, masculine
• “friendly; favorable; dear.”

• evair ← evaiḥ ← eva
• [noun], instrumental, plural, masculine
• “eva [word]; habit; manner; behavior; custom.”

• auśijasya ← auśija
• [noun], genitive, singular, masculine
• “Kakṣīvant.”

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

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

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

• evā ← eva
• [adverb]
• “indeed; merely; thus; even; surely; same; eva [word]; successively; immediately; in truth.”

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

• turāṇām ← tura
• [noun], genitive, plural, masculine
• “powerful; noble; noble.”

हे मरुतः वः यूयं रयिं धनं युक्ताश्वम् अश्वसहितमश्वयोग्यं पुत्रं वा प्र भरध्वं संपादयत । रायः धनानि गवाश्वादिलक्षणानि एषे प्राप्तुम् अवसे । अव इत्यन्ननाम । अन्नाय प्राप्तानां धनानां रक्षणाय वा धीः स्तोता दधीत धारयति स्तुतिम् । स च औशिजस्य कक्षीवतः होता अत्रिः एवैः गन्तव्यैः कामैर्गमनसाधनैरश्वैर्वा सुशेवः । शेवमिति सुखनाम । सुसुखो भवतु । हे मरुतः तुराणां त्वरमाणानां वः युष्माकं ये एवाः कामा अश्वा वा सन्ति तैरिति ॥ ॥ १३ ॥

English translation:

“Maruts, do you bring wealth comprising horses; to acquire and preserve riches the wise man offers you praise; may the ministrant priest, (Atri), of the son of Uśij (Kakṣīvat), be made happy by those swift-going (horses) which are the swift-going (horses), Maruts, of you who are rapid in motion.”

Present your wealth of yoked horses; for help in the quest for wealth a visionary thought should be produced.
The Hotar [=Agni] is well disposed because of the ways of (the company of) fire-priests, which are (also?) the ways of you powerful ones, o
Maruts.

The first hemistich consists of a syntactically “active” 2nd pl. verb (‘present!’ prá … bharadhvam, though it is morphologically middle) paired with a passive (‘should be produced’ dadhīta) without overt agent, structurally similar to vs. 3 with a passive infinitive (huvádhyai) without agent and the same “active” 2nd pl. prá … bharadhvam. This structure is further reminiscent of vs. 1 with passive and act. uses of the same infinitive dé.

In this vs. it is not altogether clear who the 2nd pl. subject of prá bharadhvam is. Geldner thinks this is about the dakṣiṇā and suggests as subj. either the Opferveranstalter or the Maruts. I don’t see the dakṣiṇā connection, and given the reciprocal relationship between gods and men depicted already in the hymn (vss. 1 and 3), in the next vs. (6) with dhiyé dhuḥ playing off dadhīta dhī́ḥ in our 5b, and elsewhere, I think it likely that the 2nd pl. addressees here are the (All) Gods in general, who are asked to provide tangible wealth in exchange for the praise embodied in the dhī́- ‘visionary thought’ produced by the poets. The use of the exact same verb prá bharadhvam in 3 and 5, with opposite but complementary subjects (priest-poets / gods), is a neat reversal.

The standard tr. take auśijásya as a PN and construe it with hótā. This is not impossible, but since, as we’ve seen, the poet is fond of using -ya-deriv. adjectives for nouns, I think it more likely that it stands for uśij- ‘(type of) priest’ in the pl.

Assuming as usual, that the Hotar is Agni, who mediates between men and gods, it is reasonable that he would be pleased both by the activities of this priestly group and by those of the gods, represented by the Maruts. For the association of Hotar and auśijá- see also IV.21.6-7, though that passage is exceptionally opaque.

The vs. contains several instances of phonological and morphological play. In b the pāda-final phrase dadhīta dhī́ḥ shows tight phonological similarity though the two words belong to different roots. The same play is found in the next vs. (6d), likewise pāda-final, in dhiyé dhuḥ – same noun dhī́-, verb to the same root √dhā – though the phonological relationship is not as tight. In 5b dadhīta dhī́ḥ yields a very bad Triṣṭubh cadence, whereas 6d dhiyé dhuḥ provides a completely orthodox cadence. This may be an example of metrical poetic repair, where the metrical violation of the first calls attention to the phrase, which is satisfactorily resolved in the next vs. In the second hemistich we find # (suś)éva éva(ir) … # (y)é va évā, evoking (d)eva- again. Pāda d lacks a syllable. It is tempting to emend the opening to yé *vā va évā, given the prominence of vā in the hymn – as Oldenberg also suggests. But this emended sequence makes less sense and also disturbs its phonological echo of pāda c.

It should also be noted that yé va évā is also found in 13a in a different metrical position and cf. also scrambled evayā́in 16b. If *vā were to be inserted, the tr. could be changed to “is well disposed because of the ways of the … Priests or (those) which are the ways of you powerful ones, o Maruts.”

Bring ye your riches forward borne on horses: let thought be framed for help and gain of treasure.
Blest he the priest of Ausija through courses, the courses which are yours the fleet, O Maruts.

Führet euren Reichtum mit angeschirrten Rossen vor; im Streben nach Reichtum möge das Lied zum Beistand dienen. Der Opferpriester das Ausija ist freundlich mit seinen Absichten, was euch eure, der Überlegenen, Absichten sind, ihr Marut.

Bringt her nun euren rossgelenkten Reichthum, zur Guts-Erlangung sei die Andacht hülfreich, Beglückt durch eure Züge, die ihr schnell seid, o Maruts, wird des Eifervollen Priester.

Принесите ваше богатство, состоящее из запряженных коней!
Да будет поддержкой (моя) поэтическая мысль в поисках богатства!
Хотар семьи Ушиджей очень благоприятен в (своих) действиях,
Которые также и ваши, о Маруты из быстрых!

• विश्वेदेवा:
• अत्रिः
• पङ्क्तिः
• पञ्चमः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (मरुतः) मनुष्यो ! आप लोग (धीः) बुद्धियों को (दधीत) धारण करो और (वः) आप लोगों के लिये अर्थात् आप अपने लिये (युक्ताश्वम्) युक्त घोड़े जिससे उस (रयिम्) धन को (प्र, भरध्वम्) अत्यन्त धारण करो। तथा (अवसे) रक्षण आदि के लिये (एषे) प्राप्त होने को (सुशेवः) सुन्दर सुख से युक्त जन (एवैः) गमनों से (औशिजस्य) कामना करनेवाले सन्तान का और (रायः) धनों का (होता) देनेवाला होता है और (ये) जो (वः) आप लोगों के (तुराणाम्) नाश करनेवालों के नाश करनेवाले (एवाः) और कामना करनेवाले हैं, उनका आप लोग सत्कार करो ॥५॥

भावार्थभाषाः - हे मनुष्यो ! आप लोग अग्नि आदि पदार्थों की विद्या से धनवान् होकर सत्यता से सब अनाथों का पालन करो और दुष्टों का ताड़न करो ॥५॥

अन्वय: हे मरुतो मनुष्या ! यूयं धीर्दधीत वो युक्ताश्वं रयिं प्रभरध्वम्। अवस एषे सुशेव एवैरौशिजस्य रायः होता भवति ये वस्तुराणां हिंसका एवाः सन्ति तान् यूयं सत्कुरुत ॥५॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (प्र) (वः) युष्मभ्यम् (रयिम्) धनम् (युक्ताश्वम्) युक्ता अश्वा येन तत् (भरध्वम्) (रायः) धनानि (एषे) एतुं प्राप्तुम् (अवसे) रक्षणाद्याय (दधीत) धरत (धीः) प्रज्ञाः (सुशेवः) शोभनं सुखं यस्य सः (एवैः) प्रापणैः (औशिजस्य) कामयमानस्यापत्यस्य (होता) (ये) (वः) युष्माकम् (एवाः) कामयमानाः (मरुतः) मनुष्याः (तुराणाम्) हिंसकानाम् ॥५॥

भावार्थभाषाः - हे मनुष्या ! यूयमग्न्यादिपदार्थविद्यया श्रीमन्तो भूत्वा सत्यतयाऽनाथान् सर्वान् पालयत दुष्टान् ताडयत ॥५॥

भावार्थभाषाः - हे माणसांनो! तुम्ही अग्नी इत्यादी पदार्थविद्येने धनवान बनून सत्याने वागून सर्व अनाथांचे पालन करा व दुष्टांचे ताडन करा. ॥ ५ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

प्र᳓ वो वायुं᳓ रथयु᳓जं कृणुध्वम्
प्र᳓ देवं᳓ वि᳓प्रम् पनिता᳓रम् अर्कइः᳓
इषुध्य᳓व ऋतसा᳓पः पु᳓रंधीर्
व᳓स्वीर् नो अ᳓त्र प᳓त्नीर् आ᳓ धिये᳓ धुः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
kr̥ṇudhvam ← √kr̥- (root)
{number:PL, person:2, mood:IMP, tense:PRS, voice:MED}

prá ← prá (invariable)

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

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

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

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

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

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

prá ← prá (invariable)

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

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

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

r̥tasā́paḥ ← r̥tasáp- (nominal stem)

ā́ ← ā́ (invariable)

átra ← átra (invariable)

dhiyé ← dhī́- (nominal stem)
{case:DAT, gender:F, number:SG}

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

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

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

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

प्र । वः॒ । वा॒युम् । र॒थ॒ऽयुज॑म् । कृ॒णु॒ध्व॒म् । प्र । दे॒वम् । विप्र॑म् । प॒नि॒तार॑म् । अ॒र्कैः ।
इ॒षु॒ध्यवः॑ । ऋ॒त॒ऽसापः॑ । पुर॑म्ऽधीः । वस्वीः॑ । नः॒ । अत्र॑ । पत्नीः॑ । आ । धि॒ये । धु॒रिति॑ धुः ॥

• pra
• [adverb]
• “towards; ahead.”

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

• vāyuṃ ← vāyum ← vāyu
• [noun], accusative, singular, masculine
• “wind; Vayu; vāta; prāṇa (coll.); air; air; fart; breath; northwest; draft; vāyu [word]; Vāyu; Marut.”

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

• rathayujaṃ ← yujam ← yuj
• [noun], accusative, singular, masculine
• “ally; friend; pair; two; companion.”

• kṛṇudhvam ← kṛ
• [verb], plural, Present imperative
• “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.”

• pra
• [adverb]
• “towards; ahead.”

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

• vipram ← vipra
• [noun], accusative, singular, masculine
• “eloquent; stimulated; divine.”

• panitāram ← panitṛ
• [noun], accusative, singular, masculine

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

• iṣudhyava ← iṣudhyavaḥ ← iṣudhyu
• [noun], nominative, plural, masculine

• ṛtasāpaḥ ← ṛtasāp
• [noun], nominative, plural, masculine

• purandhīr ← purandhīḥ ← puraṃdhi
• [noun], accusative, plural, feminine
• “liberality; Puraṃdhi; munificence.”

• vasvīr ← vasvīḥ ← vasu
• [noun], nominative, plural, feminine
• “good; good; benign; vasu [word].”

• no ← naḥ ← mad
• [noun], genitive, plural
• “I; mine.”

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

• patnīr ← patnīḥ ← patnī
• [noun], nominative, plural, feminine
• “wife; mistress; queen.”

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

• dhiye ← dhī
• [noun], dative, singular, feminine
• “intelligence; prayer; mind; insight; idea; hymn; purpose; art; knowledge.”

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

हे मदीया ऋत्विजः वः यूयं वायुं देवं रथयुजं यज्ञगमनाय रथसंबद्धं कृणुध्वं कुरुध्वम् । प्र देवं द्योतमानं विप्रं विशेषेण कामानां पूरकं विप्रवत्पूज्यं वा पनितारम् ॥ कर्मणि कर्तृप्रत्ययः ॥ स्तुत्यमित्यर्थः । फलप्रदातारं वा अर्कैः अर्चनसाधनैर्मन्त्रैः प्र कृणुध्वं स्तुत । किंच इषुध्यवः गन्त्र्यः ऋतसापः यज्ञस्पृशः पुरंधीः पुरंध्यः स्त्रीरूपाः रूपवत्यो वा वस्वीः प्रशंस्याः पत्नीः देवपत्न्यः अत्र अस्मिन् यज्ञे नः अस्मदीयाय धिये कर्मणे तन्निष्पत्तये आ धुः आगतवत्यः ॥

English translation:

“Prevail, (priests), by your prayers, on Vāyu, the divine, the fulfiller of desires, the adorable, to harness his chariot; may the light-moving accepters of sacrifice, the lovely and excellent wives (of the gods), come hither to our rite.”

Set Vāyu, who hitches up the chariot, in front; in front the god, the inspired admirer, with your chants—
(you,) aiming (straight), serving the truth, (set in front) the creators of plenty. Let them, (like?) good wives, create (plenty) here (in exchange) for our visionary thought.

There are again a number of ways to construe this vs., and I will concentrate on my own. Given the alternation I see in this hymn between the actions of gods and men, I think (with most) that the 2nd pl. subj. of prá … kṛṇudhvam is back to the mortal ritual officiants (as in 3cd), rather than the gods (as in 5a). I also take prá kṛṇudhvam to be the verb of all of abc, reinforced by prá opening b. This further means that the nominatives of c (iṣudhyáva ṛtasā́paḥ) refer to the mortals and the púraṃdhīḥ is acc. pl., not nom. as many take it. Crucial to this interpr. is the parallel cited by Oldenberg, X.64.7 prá vo vā́yuṃ rathayújaṃ púraṃdhiṃ, stómaiḥ krṇ̥ udhvam sakhyā́ya pūṣáṇam. “Set in front with your praises Vāyu, who hitches up the chariot, Plenitude, (and) Pūṣan for partnership,” with clear acc. púraṃdhim a parallel obj.

with vā́yuṃ rathayújam (as here) to prá … kṛṇudhvam.

I then take d as displaying the usual reciprocity found elsewhere in the hymn, but with a grammatical twist. The last set of divine beings honored by mortals, the acc. object púraṃdhi- of c, are, in my opinion, the unexpressed subjects of d and participate in a grammatical play. The noun púraṃdhi- is fem., though it is at most the animatization of an abstract ‘plenitude, abundance’. Furthermore, it looks synchronically like a cmpd. with a form of √dhā, even though that is not the current standard etym. (cf. EWA s.v.). I therefore think that the pl. obj. púraṃdhīḥ of pāda c, reconfigured as subjects of d, are depicted as explicitly female – as ‘good wives’ (vásvīḥ … pátnīḥ) – and serve as subject to a form of √dhā (dhuḥ) folketymologically extracted from púraṃdhi-. The unexpressed obj. is then (missegmented) *púram *‘plenty’. As was discussed ad vs. 5, dhuḥ also participates in a figure with dhiyé that reverses dadhīta dhī́ḥ in 5d.

I do not entirely understand the position of ā́, which appears to be a preverb with dhuḥ (so Grassmann), but appears to have been moved in tmesis to a position adjacent neither to a metrical boundary nor to a syntactic one (though this would be easier to argue). It may have been flipped (from a putative *dhiyé ā́dhuḥ) to allow the figure just discussed (dhiyé dhuḥ picking up 5b dadhīta dhī́ḥ).

On iṣudhyú-, see comm. ad I.128.6 and my forthcoming article “Vedic iṣudhyá- and Oldenberg Avestan išud-, išūidiia-: The Aim of Praise.”

Bring hither him who yokes the car, your Vayu, who praises with his songs, the God and Singer;
And, praying and devout, noble and prudent, may the Gods’ Spouses in their thoughts retain us.

Machet den seinen Wagen schirrenden Vayu geneigt, machet den redekundigen Gott, den Anerkennenden, mit Preisliedern geneigt - auf Belohnungen Anspruch erhebend als Pfleger der Wahrheit. Mögen die guten Gattinnen der Götter unserem Gedicht sie dabei gewähren.

Den Vaju stellt euch an als Wagenschirrer, den Gott als Sänger, der mit Liedern preise, Die frommen, guten, reichen Götterfrauen sie mögen strebend uns zur Andacht fördern.

Расположите к себе Ваю, запряженного в колесницу,
Рас(положите) с помощью песен вдохновенного бога, вызывающего удивление, –
(Вы,) стремящиеся получить вознаграждения, поддерживающие закон!
Благие жены богов пусть наделят здесь (вдохновением) нашу поэтическую мысль!

• विश्वेदेवा:
• अत्रिः
• विराट्त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जो (अत्र) इस संसार में (इषुध्यवः) बाणों के द्वारा युद्ध करने वा (ऋतसापः) सत्य सम्बन्ध रखनेवाले विद्वान् जन (वः) आप लोगों के लिये (रथयुजम्) वाहन से युक्त (वायुम्) वेगवाले वायु को (धुः) धारण करें वा आप लोगों और (नः) हम लोगों के लिये (पत्नीः) स्त्रियों के सदृश वर्त्तमानों को और (धिये) बुद्धि के लिये (वस्वीः) बहुत पदार्थों से युक्त (पुरन्धीः) अन्तरिक्ष और पृथिवी को (आ) सब प्रकार धारण करें उनके संग से वेगयुक्त वाहन से युक्त को (प्र, कृणुध्वम्) अच्छे प्रकार सिद्ध करें (अर्कैः) प्रशंसनीय पदार्थों से (पनितारम्) स्तुति करने और धर्म्म से व्यवहार करनेवाले (विप्रम्) बुद्धिमान् (देवम्) विद्वान् को (प्र) अच्छे प्रकार प्रकट करो ॥६॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । हे मनुष्यो ! जैसे पतिव्रता पत्नी पति आदि को सुख देती हैं, वैसे ही वायु के समान वेगयुक्त रथ को और धार्मिक विद्वानों को धारण कर सब को सुखयुक्त करो ॥६॥

अन्वय: हे मनुष्या ! येऽत्र इषुध्यव ऋतसापो विद्वांसो वो रथयुजं वायुं धुर्युष्मभ्यं नोऽस्मभ्यं पत्नीरिव धिये वस्वीः पुरन्धीरा धुस्तत्सङ्गेन वायुं रथयुजं प्र कृणुध्वमर्कैः पनितारं विप्रं देवं प्र कृणुध्वम् ॥६॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (प्र) (वः) युष्मभ्यम् (वायुम्) वेगवन्तम् (रथयुजम्) रथेन युक्तम् (कृणुध्वम्) (प्र) (देवम्) विद्वांसम् (विप्रम्) मेधाविनम् (पनितारम्) स्तावकं धर्म्मेण व्यवहर्त्तारम् (अर्कैः) अर्चनीयैः पदार्थैः (इषुध्यवः) य इषुभिर्युध्यन्ते (ऋतसापः) सत्यसम्बन्धाः (पुरन्धीः) द्यावापृथिव्यौ। पुरन्धी इति द्यावापृथिवीनामसु पठितम्। (निघं०३.३)। (वस्वीः) बहुपदार्थयुक्ताः (नः) अस्मभ्यम् (अत्र) अस्मिञ्जगति (पत्नीः) पत्नीवद्वर्त्तमानाः (आ) (धिये) प्रज्ञायै (धुः) दध्युः ॥६॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः । हे मनुष्या ! भवन्तो यथा पतिव्रता पत्न्यः पत्यादीन् सुखयन्ति तथैव वायुवद्वेगयुक्तं रथं धार्मिकान् विदुषश्च धृत्वा सर्वान् सुखयेयुः ॥६॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. हे माणसांनो! जशी पतिव्रता पत्नी पती इत्यादींना सुख देते. तसे वायुप्रमाणे वेगवान रथ व धार्मिक विद्वान यांना धारण करून सर्वांना सुखी करा. ॥ ६ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

उ᳓प व ए᳓षे व᳓न्दियेभिः शूषइः᳓
प्र᳓ यह्वी᳓ दिव᳓श् चित᳓यद्भिर् अर्कइः᳓
उषा᳓सान᳓क्ता विदु᳓षीव वि᳓श्वम्
आ᳓ हा वहतो म᳓र्तियाय यज्ञ᳓म्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
éṣe ← éṣa- (nominal stem)
{case:LOC, gender:M, number:SG}

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

úpa ← úpa (invariable)

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

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

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

citáyadbhiḥ ← √cit- (root)
{case:INS, gender:M, number:PL, tense:PRS, voice:ACT}

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

prá ← prá (invariable)

yahvī́ ← yahvī́- (nominal stem)
{case:ACC, gender:F, number:DU}

iva ← iva (invariable)

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

vidúṣī ← √vid- 2 (root)
{case:NOM, gender:F, number:DU, tense:PRF, voice:ACT}

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

ā́ ← ā́ (invariable)

ha ← ha (invariable)

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

vahataḥ ← √vah- (root)
{number:DU, person:3, mood:IND, tense:PRS, voice:ACT}

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

उप॑ । वः॒ । एषे॑ । वन्द्ये॑भिः । शू॒षैः । प्र । य॒ह्वी इति॑ । दि॒वः । चि॒तय॑त्ऽभिः । अ॒र्कैः ।
उ॒षसा॒नक्ता॑ । वि॒दुषी॑ इ॒वेति॑ वि॒दुषी॑ऽइव । विश्व॑म् । आ । ह॒ । व॒ह॒तः॒ । मर्त्या॑य । य॒ज्ञम् ॥

• upa
• [adverb]
• “towards; on; next.”

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

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

• vandyebhiḥ ← vand
• [verb noun], instrumental, plural
• “worship; laud.”

• śūṣaiḥ ← śūṣa
• [noun], instrumental, plural, masculine
• “song; energy.”

• pra
• [adverb]
• “towards; ahead.”

• yahvī ← yahva
• [noun], accusative, dual, feminine
• “youngest; youthful; active.”

• divaś ← divaḥ ← div
• [noun], genitive, singular, masculine
• “sky; Svarga; day; div [word]; heaven and earth; day; dawn.”

• citayadbhir ← citayadbhiḥ ← citay ← √cit
• [verb noun], instrumental, plural

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

• uṣāsānaktā
• [noun], nominative, dual, feminine
• “dawn; night.”

• viduṣīva ← viduṣī ← vid
• [verb noun], nominative, dual
• “know; diagnose; perceive; know; accord; notice; deem; mind; learn; specify; watch; recognize; detect; call.”

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

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

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

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

• vahato ← vahataḥ ← vah
• [verb], dual, Present indikative
• “transport; bring; marry; run; drive; vāhay; drive; run; pull; nirvāpay; blow; transport; discharge; assume; remove.”

• martyāya ← martya
• [noun], dative, singular, masculine
• “man; people; martya [word]; Earth.”

• yajñam ← yajña
• [noun], accusative, singular, masculine
• “yajña; religious ceremony; Vishnu; yajña [word]; Yajña; Shiva.”

हे उषासानक्ता अहोरात्राभिमानिदेवते यह्वी महत्यौ वन्द्येभिः वन्दनार्हैरितरैर्देवैः सह दिवः अन्तरिक्षादविशेषेण सर्वप्रदेशात् वः युष्मभ्यम् उप प्र एषे उपप्रापयामि हविः । ईषिः प्रापणकर्मा स्यादुपप्राभिः समन्वितः । शूषैः सुखकरैः चितयद्भिः ज्ञापयद्भिः अर्कैः मन्त्रैः सहोपप्रापयामि । हे उक्तदेवते विश्वं सर्वं कर्तव्यजातं विदुषीइव जानत्याविव मर्त्याय यजमानाय यज्ञम् आ वहतः अभिमुखं प्रापयतः । हेति पूरणः । यद्वा । शूषैरित्यादीनि तृतीयाबहुवचनान्तानि वन्द्येभिरित्यस्य विशेषणानीति केचिदाहुः ॥

English translation:

“Mighty Day and Night, to you, along with the adorable (deities) of heaven, I present (the oblation) with prayers delighting and explicit; knowing, like two sages, all (that is required), do you bring (it) to the worshipper for his sacrifice.”

I hasten to the two young maidens of heaven with your praiseworthy fortifying (hymns), with conspicuous chants.
Night and Dawn, like ones who know all, through the days convey the sacrifice here for the mortal.

The hymn contains three exx. of éṣe (5b, 7a, 8d). Though Lubotsky classifies them all as locc. to the thematic stem éṣa-, I follow the standard tr. in taking the one in this vs. as a 1st sg. pres., while the other two are locc. in the phrase rāyá éṣe “in the quest for wealth.” The parallel for 7a cited by Geldner, I.186.4 úpa va éṣe … uṣā́sānáktā, seems to clinch this interpr., and the next vs. (8), beginning abhí vo arce, also PREV vaḥ 1st - sg. VERB, reinforces it. In d I read ā́hā not ā́hā (a change only in the Pp. not the Saṃhitā text), and analyze this sequence as ā́+ áhā, the neut. pl. of ‘day’. This is one of only two supposed exx. of the particle ha with long vowel; the other one (IV.31.5) also follows ā́and is susceptible to the same analysis. See disc. there.

I speed to you with powers that should be honoured, with songs distinguishing Heaven’s mighty Daughters,
Morning and Night, the Two, as ’twere all-knowing: these bring the sacrifice unto the mortal.

Ich wende mich für euch mit löblichen anspornenden Worten an die beiden jüngsten Töchter des Himmels mit ausgezeichneten Preisliedern: Die Morgenröte und die Nacht, die gleichsam alles wissen, bringen dem Sterblichen das Opfer mit.

Ich geh euch an mit preisenswerthen Liedern; mit lichten Strahlen fahren jedes Opfer Des Himmels Töchter, Nacht und Morgenröthe, dem Sterblichen, sich wohl darauf verstehend.

Я хочу подойти к вам с гимнами, достойными хвалы,
(Своими) примечательными песнями (хочу) про(славить) двух юниц неба.
Ушас и Ночь, как две ведуньи, (знающие) всё,
Пусть привезут жертву для смертного!

• विश्वेदेवा:
• अत्रिः
• भुरिक्पङ्क्ति
• पञ्चमः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! (दिवः) विद्या के प्रकाशों के (चितयद्भिः) जनाते हुए (अर्कैः) सत्कार करने योग्य विद्वानों के साथ और (वन्द्येभिः) स्तुति करने योग्य (शूषैः) बलों के साथ (यह्वी) बड़ी (विदुषीव) पूर्णविद्यायुक्त स्त्री के तुल्य जो (उषसानक्ता) रात्रि और दिन (वः) आप लोगों के (उप, एषे) समीप प्राप्त होने को (मर्त्याय) मनुष्य के सुख के लिये (विश्वम्) सम्पूर्ण (यज्ञम्) विद्या के प्रचार आदि को (हा) निश्चय (प्र, आ, वहतः) सब प्रकार धारण करते हैं, उनकी सेवन की विद्या को आप लोग जानें ॥७॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । हे मनुष्यो ! जैसे बड़ी विद्यायुक्त स्त्री सब जगह विद्यायुक्त स्त्रियों और विद्वानों में सत्कारयुक्त हो और सम्पूर्ण उत्तम गुणों को धारण करके विद्यायुक्त पति आदि की वृद्धि करती है, वैसे ही रात्रि और दिन सब व्यवहारों को धारण करके सब जगत् की वृद्धि करते हैं ॥७॥

अन्वय: हे मनुष्या ! दिवश्चितयद्भिरर्कैर्वन्द्येभिः शूषैश्च सह यह्वी विदुषीव ये उषासानक्ता व उपैषे मर्त्याय विश्वं यज्ञं हा प्रा वहतस्तत्सेवनविद्यां यूयं विजानीत ॥७॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (उप) (वः) युष्मान् (एषे) एतुं प्राप्तुम् (वन्द्येभिः) वन्दितुं स्तोतुं योग्यैः (शूषैः) बलैः (प्र) (यह्वी) महती (दिवः) विद्याप्रकाशान् (चितयद्भिः) ज्ञापयद्भिः (अर्कैः) पूजनीयैर्विद्वद्भिस्सह (उषासानक्ता) रात्रिदिने (विदुषीव) पूर्णविद्या स्त्रीव (विश्वम्) सर्वम् (आ) समन्तात् (हा) किल। अत्र निपातस्य चेति दीर्घः। (वहतः) धरतः (मर्त्याय) मनुष्यसुखाय (यज्ञम्) विद्याप्रचारादिकम् ॥७॥

भावार्थभाषाः - अत्रोपमालङ्कारः । हे मनुष्या ! यथा महाविदुषी स्त्री सर्वत्र विदुषीषु विद्वत्सु च सत्कृता भूत्वा सर्वानुत्तमान् गुणान् धृत्वा विदुषः पत्यादीनुन्नयति तथैव रात्रिदिने सर्वान् व्यवहारान् धृत्वा सर्वं जगद्वर्धयतः ॥७॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. हे माणसांनो! जसा अत्यंत विदुषी स्त्रीचा विद्वानांमध्ये व विदुषी स्त्रियांमध्ये सत्कार होतो. ती संपूर्ण गुणांनी युक्त होऊन विद्वान पतीची उन्नती करते. तसेच रात्र व दिवस सर्व व्यवहार करून सर्व जगाची वृद्धी करतात. ॥ ७ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

अभि᳓ वो अर्चे पोषिया᳓वतो नॄ᳓न्
वा᳓स्तोष् प᳓तिं · त्व᳓ष्टारं र᳓राणः
ध᳓न्या सजो᳓षा धिष᳓णा न᳓मोभिर्
व᳓नस्प᳓तीँर् ओ᳓षधी राय᳓ ए᳓षे

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
abhí ← abhí (invariable)

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

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

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

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

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

rárāṇaḥ ← √rā- 1 (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:MED}

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

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

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

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

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

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

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

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

rāyáḥ ← rayí- ~ rāy- (nominal stem)
{gender:M}

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

अ॒भि । वः॒ । अ॒र्चे॒ । पो॒ष्याऽव॑तः । नॄन् । वास्तोः॑ । पति॑म् । त्वष्टा॑रम् । ररा॑णः ।
धन्या॑ । स॒ऽजोषाः॑ । धि॒षणा॑ । नमः॑ऽभिः । वन॒स्पती॑न् । ओष॑धीः । रा॒यः । एषे॑ ॥

• abhi
• [adverb]
• “towards; on.”

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

• arce ← arc
• [verb], singular, Present indikative
• “sing; worship; honor; praise; welcome.”

• poṣyāvato ← poṣyāvataḥ ← poṣyāvat
• [noun], accusative, plural, masculine

• nṝn ← nṛ
• [noun], accusative, plural, masculine
• “man; man; nṛ [word]; crew; masculine.”

• vāstoṣpatiṃ ← vāstoṣpatim ← vāstoṣpati
• [noun], accusative, singular, masculine
• “Vāstoṣpati; Indra; vāstoṣpati [word].”

• tvaṣṭāraṃ ← tvaṣṭāram ← tvaṣṭṛ
• [noun], accusative, singular, masculine
• “Tvaṣṭṛ; Viśvakarman; sun.”

• rarāṇaḥ ← rā
• [verb noun], nominative, singular
• “give; impart.”

• dhanyā ← dhanya
• [noun], nominative, singular, feminine
• “fortunate; auspicious; affluent.”

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

• dhiṣaṇā
• [noun], nominative, singular, feminine
• “heaven and earth.”

• namobhir ← namobhiḥ ← namas
• [noun], instrumental, plural, neuter
• “adoration; court; namas [word]; bow; salute.”

• vanaspatīṃr ← vanaspati
• [noun], accusative, plural, masculine
• “tree; banyan; vanaspati [word]; vanaspativarga; vaṭādi.”

• oṣadhī ← oṣadhīḥ ← oṣadhi
• [noun], accusative, plural, feminine
• “herb; plant; drug; simple; oṣadhi [word]; remedy.”

• rāya ← rāyaḥ ← rai
• [noun], genitive, singular, masculine
• “wealth; possession; rai [word]; gold.”

• eṣe ← eṣa
• [noun], locative, singular, masculine
• “quest.”

अहं पोष्यावतः बहुपोष्यजनयुक्तान् नॄन् कर्मनेतॄन् वः युष्मान् अभि अर्चे अभिपूजयामि स्तौमीत्यर्थः । के पुनस्ते यूयम् । उच्यते । वास्तोष्पतिं त्वष्टारं रराणः स्तोत्रादिभिः क्रीडन् हविर्ददद्वा अहम् । धन्या धनकरी सजोषाः इतरदेवैः सह गच्छन्ती प्रीणयन्ती वा धिषणा । वाङ्नामैतत् । वाग्देवता ॥ एता द्वितीयार्थे प्रथमाः ॥ उक्तलक्षणां वाणीं वनस्पतीन् ओषधीः च नमोभिः सह अर्चे इति संबन्धः । किमर्थम् । राय एषे धनानि प्राप्तुम् ॥

English translation:

“I glorify you, leaders (of rites), cherishers (of many), gratifying (with oblation, you) Tvaṣṭā the lord of foundations, and the goddess of speech, bestower of opulence, and share in the satisfaction (of the other divinities); also the lords of the forest, and the herbs, that I may obtain riches.”

I chant for you to the men granting prosperity, to the Lord of the Dwelling-Place, to Tvaṣṭar, as I give;
with reverences (I chant) to the trees, the plants, along with the rich Holy Place, in the quest for wealth.

Geldner takes nṛ́̄n as gen. pl. rather than acc., but this is unnec. The stem nṛ́- is regularly used of gods, esp. the Maruts, so there is no reason that they cannot be addressees here (so Renou, Witzel Gotō).

The standard tr. take dhányā sajóṣā dhiṣáṇā as nom. sg. and parenthetic; e.g., Geldner “—einverstanden ist die reichmachende Dhiṣaṇā—” But the instr. sg. in -ā to fem.

-ā-stems is still quite common in the RV, and that is how I construe the phrase here.

You I extol, the nourishers of heroes bringing you gifts, Vastospati and Tvastar-
Rich Dhisana accords through our obeisance - andTrees and Plants, for the swift gain of riches.

Ich besinge opferspendend für euch die Gedeihenbringer der Menschen, den Vastospati und Tvastri - einverstanden ist die reichmachende Dhisana - unter Verbeugungen, die Bäume, die Pflanzen im Streben nach Reichtum.

Ich preise euch, die segensreichen Männer, den Hauses Hort und Tvaschtar, Gaben opfernd, Mit Demuth beide reichen Weltenschalen, die Bäum’ und Kräuter geh ich an um Reichthum.

Я воспеваю для вас мужей, дающих процветание,
Вастошпати, Тваштара, принося (жертву) –
Согласна Дхишана, делающая богатым –
С поклонениями (я воспеваю) лесные деревья, растения в поисках богатства.

• विश्वेदेवा:
• अत्रिः
• त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जैसे (धन्या) धन को प्राप्त हुई (सजोषाः) तुल्य प्रीति की सेवनेवाली (धिषणा) बुद्धि (नमोभिः) सत्कारों वा अन्न आदिकों से (वनस्पतीन्) अश्वत्थ आदि और (ओषधीः) यव सोमलतादिकों को तथा (रायः) धनों को (एषे) प्राप्त होने के लिये समर्थ होती है, वैसे (वास्तोः) निवास के स्थान के (पतिम्) पालनेवाले (त्वष्टारम्) तेजस्वीजन को (रराणः) दाता मैं (पोष्यावतः) बहुत पोषण करने योग्य पदार्थ जिनके विद्यमान उन (वः) आप (नॄन्) मनुष्यों का (अभि, अर्चे) प्रत्यक्ष सत्कार करता हूँ ॥८॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । हे मनुष्यो ! जैसे तीव्र बुद्धि और विद्या से युक्त मनुष्य वैद्यक विद्या को जान कर मनुष्य आदिकों का पालन करते हैं, वैसे ही सब के हित की इच्छा करनेवाले मनुष्यों का सदा ही सत्कार करिये ॥८॥

अन्वय: हे मनुष्या ! यथा धन्या सजोषा धिषणा नमोभिर्वनस्पतीनोषधी राय एषे प्रभवति तथा वास्तोष्पतिं त्वष्टारं रराणोऽहं पोष्यावतो वो नॄन्नभ्यर्चे ॥८॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (अभि) आभिमुख्ये (वः) युष्मान् (अर्चे) सत्करोमि (पोष्यावतः) बहवः पोष्याः पोषणीया विद्यन्ते येषान्तान् (नॄन्) मनुष्यान् (वास्तोः) निवासस्थानस्य (पतिम्) पालकम् (त्वष्टारम्) तेजस्विनम् (रराणः) दाता (धन्या) धनं लब्ध्री (सजोषाः) समानप्रीतिसेविनी (धिषणा) प्रज्ञा (नमोभिः) सत्कारैरन्नादिभिर्वा (वनस्पतीन्) अश्वत्थादीन् (ओषधीः) यवसोमलतादीन् (रायः) धनानि (एषे) प्राप्तुम् ॥८॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः । हे मनुष्या ! यथा तीव्रया प्रज्ञया विद्यया च युक्ता नरो वैद्यकविद्यां विज्ञाय मनुष्यादीन् पालयन्ति तथैव सर्वहितमिच्छुकान् जनान् सदैव सत्कुर्वन्तु ॥८॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. हे माणसांनो! जसे तीव्र बुद्धी व विद्यायुक्त माणसे वैद्यकविद्या जाणून माणसांचे पालन करतात. तसेच सर्वांच्या हिताची इच्छा करणाऱ्या माणसांचा सदैव सत्कार करा. ॥ ८ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

तुजे᳓ नस् त᳓ने प᳓र्वताः सन्तु
स्व᳓एतवो ये᳓ व᳓सवो न᳓ वीराः᳓
पनित᳓ आप्त्यो᳓ यजतः᳓ स᳓दा नो
व᳓र्धान् नः शं᳓सं न᳓रियो अभि᳓ष्टौ

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

táne ← tán- (nominal stem)
{case:DAT, gender:F, number:SG}

tujé ← túj- 2 (nominal stem)
{case:DAT, gender:F, number:SG}

ná ← ná (invariable)

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

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

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

yé ← yá- (pronoun)

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

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

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

sádā ← sádā (invariable)

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

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

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

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

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

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

तु॒जे । नः॒ । तने॑ । पर्व॑ताः । स॒न्तु॒ । स्वऽए॑तवः । ये । वस॑वः । न । वी॒राः ।
प॒नि॒तः । आ॒प्त्यः । य॒ज॒तः । सदा॑ । नः॒ । वर्धा॑त् । नः॒ । शंस॑म् । नर्यः॑ । अ॒भिष्टौ॑ ॥

• tuje ← tuj
• [verb noun]
• “draw.”

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

• tane ← tan
• [noun], dative, singular, feminine
• “continuity; sequence; longevity.”

• parvatāḥ ← parvata
• [noun], nominative, plural, masculine
• “mountain; Parvata; parvata [word]; Parvata; Parvata; rock; height.”

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

• svaitavo ← svaitavaḥ ← svaitu
• [noun], nominative, plural, masculine

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

• vasavo ← vasavaḥ ← vasu
• [noun], nominative, plural, masculine
• “good; good; benign; vasu [word].”

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

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

• panita ← panitaḥ ← pan
• [verb noun], nominative, singular

• āptyo ← āptyaḥ ← āptya
• [noun], nominative, singular, masculine
• “Āptya; Trita.”

• yajataḥ ← yajata
• [noun], nominative, singular, masculine
• “holy; august; sacrificial.”

• sadā
• [adverb]
• “always; continually; always; perpetually.”

• no ← naḥ ← mad
• [noun], dative, plural
• “I; mine.”

• vardhān ← vardhāt ← vṛdh
• [verb], singular, Present conjunctive (subjunctive)
• “increase; grow; vṛdh; increase; succeed; strengthen; grow up; spread.”

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

• śaṃsaṃ ← śaṃsam ← śaṃsa
• [noun], accusative, singular, masculine
• “praise; śaṃs; recitation.”

• naryo ← naryaḥ ← narya
• [noun], nominative, singular, masculine
• “manly; heroic; powerful; male; human.”

• abhiṣṭau ← abhiṣṭi
• [noun], locative, singular, feminine
• “prevalence; protection.”

पर्वताः पर्ववन्तः पूरणवन्तो वा मेघाः तने विस्तृते तुजे दाने । यद्वा । तनेति पुत्रनाम ॥ षष्ट्यर्थे चतुर्थी ॥ पुत्रस्य दान इत्यर्थः । अथवा नः तुजे पुत्रे तने तत्पुत्रे च स्वैतवः शोभनगमनाः सन्तु भवन्तु । कीदृशास्ते । ये वसवः जगतो वासयितारः वीराः न वीरा इव । किंच पनितः स्तुतः आप्त्यः आप्तव्यः सर्वैः यजतः यजनीय आदित्यः सदा सर्वदा नः शसम् अस्माकं स्तुतिं नर्यः नरेभ्यो हितो देवः अभिष्टौ अभित एषणेऽभिगमने वा सति वर्धात् वर्धयेत् ॥

English translation:

“May the Parvatas be (bountiful) to us in liberal donations; may they be favourable (to us) who are the establishers (of the world) like heroes; may the adored and adorable (deity), who is accessible (to all), who is friendly to man, ever grant us increase, being propitiated by our praise.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The Parvatas: the clouds; in liberal donations: tuje nastane: tane = vistṛte, expanded;

Tuje = dāne, gift; or, tuje = son;

Tane = grandson; accessible to all: āptyo yajataḥ: āptyo = āptavyaḥ sarvaiḥ, to be obtained by all;

Yajataḥ = yajanīya, to be worshipped, that is, Āditya; propitiated by our praise: naḥ śaṃsam abhiṣṭau = our praise in seeking or approaching

Let the mountains behave like family, to thrust out progeny for us— they who are like good heroes.
Āptya, admired, always worthy of our sacrifice, the manly one, will strengthen our laud in preeminence.

svaítu- in b is a hapax. Following a tentative suggestion of Geldner’s (n. 9b), I take it as a vṛddhi form related to Aves. xv aētu- ‘family’, pace Narten (YH 266 n. 59), who, however, does not give reasons for her rejection of the association (though it’s true that we should really expect a thematic *svaitava- or the like). I confess, however, that my rendering of ab is merely a guess (as, it seems, are the other divergent tr.). I don’t know why the mountains should be associated with our production of offspring; the sexual connotation Witzel Gotō suggest in their n., that mountains are felsenhart and knotig, seems farfetched. My own tentative suggestion is that the progeny here belong to the mountains, not to us, and refer to the material goods originating from mountains that we will enjoy: see I.55.3 párvataṃ ná bhójase “like a mountain to be enjoyed” and Geldner’s parallels adduced there; also passages like VII.37.8 ā́rā́yo yantu párvatasya rātaú “let the riches of the mountain come here at (the time for) giving”; II.24.2 vásumantam .. párvatam “the goods-filled mountain.” If I am correct, the simile, in which the mountains are said to be vásavo ná vīrā́ḥ “like good heroes” may be a bit of a pun, with vásavaḥ actually referring to the material goods of the mountains. To make my interpr. clearer, I might slightly emend the tr. to “to thrust out their progeny for us.” The alternative etym. of svaítu- found in Grassmann, favored by Narten, and represented in the tr. of Renou and Witzel Gotō analyses it as svá-etu- ‘having their own going’, which seems singularly inappropriate. It is regularly emphasized that mountains can’t be moved — except when they’re in fear of some greater force (like the Maruts) — so “going” should not be one of their properities. It could refer to the myth of the winged mountains (the wings then clipped by Indra), but this does not seem the context for a reference to this myth. Witzel Gotō attenuate the sense to a figurative “die ein Eigenleben führen,” which avoids the mountain-movement problem, but essentially denies the force of the etymology. By contrast, a reference to ‘family’ fits comfortably with the production of progeny.

I don’t know what Āptya is doing here, either. Again, the sexual connotation suggested in Witzel Gotō’s n. is invisible to me. It does seem likely that he is the same figure as Trita in 10b, since both are associated with the production of praise. Trita in 4b is less clearly tied in. Note śáṃsaṃ náryaḥ, which reminds of nárā-śáṃsa- (though they don’t belong to the same syntagm here) and also continues the poet’s fondness for -yaderivatives.

Ours be the Parvatas, even they, for offspring, free-moving, who are Heroes like the Vasus.
May holy Aptya, Friend of man, exalted, strengthen our word for ever and be near us.

Zur Fortpflanzung des Geschlechtes sollen uns die Berge günstig sein, die zu uns gehören wie die trefflichen Männer. Gelobt sei uns jederzeit der opferwürdige Aptya; der Mannhafte bestärke unter Bevorzugung unserer Rede.

Für Kind und Enkel sei’n uns hold die Berge, und die wie edle Männer eignen Weg gehn, Der hehre Aptja, stets von uns gepriesen, der starke segne unsern Spruch mit Beistand.

Да будут горы (благоприятны) для укоренения нашего потомства,
(Те,) что легко доступны, словно добрые мужи!
Да будет восхваляем всегда у нас Аптья, достойный жертв!
Да усилит он. мужественный, нашу речь, отдавая (ей) предпочтение!

• विश्वेदेवा:
• अत्रिः
• पङ्क्तिः
• पञ्चमः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! (ये) जो (स्वैतवः) उत्तम गमनवाले (वसवः) पृथिवी आदि (वीराः) बुद्धि और शरीर के बल से युक्त जनों के (न) सदृश (तने) विस्तीर्ण (तुजे) दान में (वः) हम लोगों के लिये (पर्वताः) जल के देनेवाले मेघ और दाता जनों के सदृश (सन्तु) होवें और जो (अभिष्टौ) इष्ट की सिद्धि में (पनितः) प्रशंसित (आप्त्यः) यथार्थवक्ता जनों में उत्पन्न (यजतः) मिलने वा सत्कार करने योग्य जन (नः) हम लोगों की (सदा) सदा (वर्धात्) वृद्धि करे और जो (नर्य्यः) मनुष्यों में श्रेष्ठ (नः) हम लोगों को (शंसम्) प्रशंसा को प्राप्त करावें, उन सब का हम लोग सत्कार करें ॥९॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । जो जन वीरजनों के सदृश शत्रुओं के निवारण करने, मेघ के सदृश देनेवाले और वायु के सदृश वेगयुक्त विद्वान् हम लोगों की नित्य वृद्धि करें, उनकी हम लोग भी वृद्धि करें ॥९॥

अन्वय: हे मनुष्या ! ये स्वैतवो वसवो वीरा न तने तुजे नः पर्वता मेघा दातार इव सन्तु योऽभिष्टौ पनित आप्त्यो यजतो नः सदा वर्धाद्यो नर्य्यो नः शंसं प्रापयेत्तान् सर्वान् वयं सत्कुर्याम ॥९॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (तुजे) दाने (नः) अस्मभ्यम् (तने) विस्तीर्णे (पर्वताः) जलप्रदा मेघा इव (सन्तु) (स्वैतवः) सुष्ठुगमनाः (ये) (वसवः) पृथिव्यादयः (न) इव (वीराः) प्रज्ञाशरीरबलयुक्ताः (पनितः) प्रशंसितः (आप्त्यः) आप्तेषु भवः (यजतः) सङ्गन्ता पूजनीयः (सदा) (नः) अस्मान् (वर्धात्) वर्धयेत् (नः) अस्मान् (शंसम्) प्रशंसाम् (नर्यः) नृषु साधुः (अभिष्टौ) इष्टसिद्धौ ॥९॥

भावार्थभाषाः - अत्रोपमालङ्कारः । ये वीरवच्छत्रुनिवारका मेघवद्दातारो वायुवद्वेगवन्तो विद्वांसोऽस्मान्नित्यं वर्धयेयुस्तान् वयमपि वर्धयेमहि ॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जे विद्वान वीराप्रमाणे शत्रू निवारक, मेघाप्रमाणे दाता, वायुप्रमाणे वेगवान असून नित्य वृद्धी करतात त्यांची आम्हीही वृद्धी करावी. ॥ ९ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

वृ᳓ष्णो अस्तोषि भूमिय᳓स्य ग᳓र्भं
त्रितो᳓ न᳓पातम् अपां᳐᳓ सुवृक्ति᳓
गृणीते᳓ अग्नि᳓र् एत᳓री न᳓ शूषइः᳓
शोचि᳓ष्केशो · नि᳓ रिणाति व᳓ना

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
astoṣi ← √stu- (root)
{number:SG, person:1, mood:IND, tense:AOR, voice:MED}

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

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

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

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

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

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

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

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

etári ← etár- (nominal stem)
{gender:F}

gr̥ṇīté ← √gr̥̄- 1 (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:MED}

ná ← ná (invariable)

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

ní ← ní (invariable)

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

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

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

वृष्णः॑ । अ॒स्तो॒षि॒ । भू॒म्यस्य॑ । गर्भ॑म् । त्रि॒तः । नपा॑तम् । अ॒पाम् । सु॒ऽवृ॒क्ति ।
गृ॒णी॒ते । अ॒ग्निः । ए॒तरि॑ । न । शू॒षैः । शो॒चिःऽके॑शः । नि । रि॒णा॒ति॒ । वना॑ ॥

• vṛṣṇo ← vṛṣṇaḥ ← vṛṣan
• [noun], genitive, singular, masculine
• “bull; Indra; stallion; Vṛṣan; man.”

• astoṣi ← stu
• [verb], singular, Athematic s aor. (Ind.)
• “laud; praise; declare; stu.”

• bhūmyasya ← bhūmya
• [noun], genitive, singular, masculine
• “mundane.”

• garbhaṃ ← garbham ← garbha
• [noun], accusative, singular, masculine
• “fetus; garbha; inside; cavity; embryo; uterus; child; pit; garbhadruti; filling; pregnancy; room; abdomen; fertilization; inside; hole; baby; calyx; midst.”

• trito ← tritaḥ ← trita
• [noun], nominative, singular, masculine
• “Trita.”

• napātam ← napāt
• [noun], accusative, singular, masculine
• “grandson; nephew; napāt [word].”

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

• suvṛkti
• [noun], instrumental, singular, feminine
• “praise.”

• gṛṇīte ← gṛ
• [verb], singular, Present indikative
• “praise.”

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

• etarī
• [noun], nominative, singular, feminine

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

• śūṣaiḥ ← śūṣa
• [noun], instrumental, plural, masculine
• “song; energy.”

• śociṣkeśo ← śociṣkeśaḥ ← śociṣkeśa
• [noun], nominative, singular, masculine
• “Agni.”

• ni
• [adverb]
• “back; down.”

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

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

भूम्यस्य । भूमिः अन्तरिक्षम् । तदर्हस्य । तादृशस्य वृष्णः वर्षकस्य पर्जन्यस्य । अथवा भूम्यो भूमेरेवार्हः तदुचितवृष्टिप्रदानात् । तादृशस्य मेघस्य गर्भं गर्भस्थानीयम् अपां नपातं रक्षकं वैद्युतमग्निं सुवृक्ति । स्तोत्रकर्मैतत् । शोभनपापादिवर्जनवता स्तोत्रेण अस्तोषि स्तुतवानहम् । सः त्रितः तीर्णतमः त्रिषु स्थानेष्वन्येषु त्रित्वापन्नेषु तायमानः अग्निः एतरि गन्तरि मयि शूषैः सुखकरैः रश्मिभिः न गृणीते न गरणं कुरुते न क्रुध्यतीत्यर्थः । किंतु शोचिष्केशः प्रदीप्तरश्मिः सन् वना वनानि नि रिणाति हिनस्ति दहतीत्यर्थः ॥ ॥ १४ ॥

English translation:

“I glorify with unqualified praise the embryo of the earth-fertilizing rain, the grandson of the waters, Agni, who is threefold, who rages (upon me) not, when travelling with (his) withering rays, but, bright-haired consumes the forests.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Earth-fertilizing rain: vṛṣṇo bhūmyasya garbham: bhūmya = suited to the earth or the firmament, bhūmir antarkṣam; in the latter case, the embryo of the firmamental rain will mean Agni as the lightning; with his withering rays: gṛṇīte agni etarī na śūṣaiḥ = mayi gantari na krudhyati sukhakarai raśmibhiḥ, who is not angry upon me when going with his agreeable rays; but, śuṣa = drying up

I have praised the embryo of the terrestrial bull, (as) Trita (has praised) the Child of the Waters with a well-twisted (hymn).
Agni is sung with fortifying (hymns) like (a horse) at running.
Flame-haired, he liquefies the trees.

Witzel Gotō take Trita as the persona of the 1st ps. speaker of astoṣi (“ich, als Trita …”), whereas I follow Geldner and Renou in supplying a 3rd ps. form of √stu for b.

The form etárī is, of course, problematic, but is most likely a loc. sg.; for disc.

see Tichy (-tar-stems, 59-61). It is found only here and in VI.12.4, in the same pādafinal phrase etárī ná śūṣaíḥ. In our passage there is some phonetic justification for the form (though not in VI.12.4); note the ni/ri sylls: gr̥nīté agnir etárī … / … ní riṇāti.

Trta praised him, germ of the earthly hero, with pure songs him the Offspring of the Waters.
Agn; with might neighs loudly like a charger: he of the flaming hair destroys the forests.

Ich habe das Kind des irdischen Stieres gepriesen, als Trita mit schönem Loblied den Apam Napat. Agni wird gelobt wie ein Rennpferd mit anspornenden Worten, der Flammenhaarige macht die Hölzer klein.

Ich pries den Spross des erdgebornen Stieres, mit schönem Lied auch ihn, den Sohn der Wasser, Gepriesen wie die Wallerin mit Liedern verzehrt das Holz der flammenhaar’ge Agni.

Я прославил зародыш земного быка,
(Как) Трита-Апам Напата, прекрасным гимном.
Прославляется Агни в песнях, как (конь), чтобы мчался (на состязаниях).
Пламенновласый уничтожает деревья.

• विश्वेदेवा:
• अत्रिः
• पङ्क्तिः
• पञ्चमः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे विद्वन् ! आप (वृष्णः) सुख की वृष्टि करनेवालों की (अस्तोषि) प्रशंसा करते हो (त्रितः) तीनों में वृद्धिकरनेवाला (अपाम्) मनुष्यों के सदृश प्राणियों के (नपातम्) नहीं पतन जिसका उस (भूम्यस्य) पृथ्वी में हुए (गर्भम्) गर्भ की (सुवृक्ति) उत्तम गमन के सहित (गृणीते) स्तुति करता है, इस प्रकार जो (अग्निः) पवित्र करनेवाले अग्नि के (एतरी) प्राप्त होती हुई के और (शोचिष्केशः) प्रकाशित विज्ञानवाले के (न) सदृश (शूषैः) बलों से (वना) किरणों को (नि, रिणाति) जाता वा प्राप्त होता है, वही सम्पूर्ण सृष्टि में उत्पन्न हुए सुख को प्राप्त होता है ॥१०॥

भावार्थभाषाः - वही पुरुष बहुत धन और आदर को प्राप्त होता है कि जो सृष्टिक्रम की विद्या को जान कर कार्य्य की सिद्धि के लिये यत्न करता है ॥१०॥

अन्वय: हे विद्वँस्त्वं वृष्णोऽस्तोषि त्रितोऽपां नपातं भूम्यस्य गर्भं सुवृक्ति गृणीत एवं योऽग्निरेतरी शोचिष्केशो न शूषैर्वना नि रिणाति स एव सर्वं सृष्टिजन्यं सुखं प्राप्नोति ॥१०॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (वृष्णः) सुखवर्षकान् (अस्तोषि) प्रशंससि (भूम्यस्य) भूमौ भवस्य (गर्भम्) (त्रितः) त्रिषु वर्द्धकः (नपातम्) न विद्यते पातो यस्य तम् (अपाम्) प्राणिनां जनानामिव (सुवृक्ति) सुष्ठु व्रजन्ति यस्मिंस्तम् (गृणीते) स्तौति (अग्निः) पावक इव (एतरी) प्राप्नुवन्ती (न) इव (शूषैः) बलैः (शोचिष्केशः) प्रदीप्तविज्ञानः (नि) (रिणाति) गच्छति प्राप्नोति वा (वना) किरणान् ॥१०॥

भावार्थभाषाः - स एव पुरुषो बहुधनं मान्यं च लभते यः सृष्टिक्रमविद्यां विज्ञाय कार्यसिद्धये प्रयतते ॥१०॥

भावार्थभाषाः - जो सृष्टिक्रमाची विद्या जाणून कार्य करण्याचा प्रयत्न करतो त्याच पुरुषाला पुष्कळ धन व मान्यता मिळते. ॥ १० ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

कथा᳓ महे᳓ रुद्रि᳓याय ब्रवाम
क᳓द् रा᳐ये᳓ चिकितु᳓षे भ᳓गाय
आ᳓प ओ᳓षधीर् उत᳓ नो अवन्तु
दियउ᳓र् व᳓ना गिर᳓यो वृक्ष᳓केशाः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

kathā́ ← kathā́ (invariable)

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

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

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

cikitúṣe ← √cit- (root)
{case:DAT, gender:M, number:SG, tense:PRF, voice:ACT}

kát ← ká- (pronoun)
{case:NOM, gender:N, number:SG}

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

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

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

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

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

utá ← utá (invariable)

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

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

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

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

क॒था । म॒हे । रु॒द्रिया॑य । ब्र॒वा॒म॒ । कत् । रा॒ये । चि॒कि॒तुषे॑ । भगा॑य ।
आपः॑ । ओष॑धीः । उ॒त । नः॒ । अ॒व॒न्तु॒ । द्यौः । वना॑ । गि॒रयः॑ । वृ॒क्षऽके॑शाः ॥

• kathā
• [adverb]
• “how.”

• mahe ← mah
• [noun], dative, singular, masculine
• “great; great; distinguished; much(a); adult; long; high.”

• rudriyāya ← rudriya
• [noun], dative, singular, masculine
• “Marut.”

• bravāma ← brū
• [verb], plural, Present conjunctive (subjunctive)
• “say; tell; describe; speak; state; answer; call; explain; address; proclaim; talk; talk; choose.”

• kad ← ka
• [noun], accusative, singular, neuter
• “what; who; ka [pronoun].”

• rāye ← rai
• [noun], dative, singular, masculine
• “wealth; possession; rai [word]; gold.”

• cikituṣe ← cit
• [verb noun], dative, singular
• “notice; observe; attend to; intend.”

• bhagāya ← bhaga
• [noun], dative, singular, masculine
• “Bhaga; vulva; good fortune; vagina; bhaga [word]; sun; well-being; happiness; overlord.”

• āpa ← āpaḥ ← ap
• [noun], nominative, plural, feminine
• “water; body of water; water; ap [word]; juice; jala.”

• oṣadhīr ← oṣadhīḥ ← oṣadhī
• [noun], nominative, plural, feminine
• “herb; plant; drug; herb.”

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

• no ← naḥ ← mad
• [noun], accusative, plural
• “I; mine.”

• ‘vantu ← avantu ← av
• [verb], plural, Present imperative
• “support; help; prefer; prefer; like.”

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

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

• girayo ← girayaḥ ← giri
• [noun], nominative, plural, masculine
• “mountain; adri; rock; giri [word]; hill; śilājatu.”

• vṛkṣakeśāḥ ← vṛkṣa
• [noun], masculine
• “tree; fruit tree.”

• vṛkṣakeśāḥ ← keśāḥ ← keśa
• [noun], nominative, plural, masculine
• “mane; hair; keśa [word].”

वयमत्रयः कथा केन प्रकारेण महे महते रुद्रियाय रुद्रपुत्राय मरुद्गणाय ब्रवाम स्तुतीः । कत् किं च स्तोत्रं राये धनलाभाय चिकितुषे सर्वं जानते भगाय एतन्नामकाय देवाय ब्रवाम । उत अपि च आपः अब्देवताः ओषधीः ओषधयः द्यौः द्युदेवता वना वनानि गिरयो वृक्षकेशाः । वृक्षा एव केशस्थानीया येषां ते । एता उक्ता देवताः नः अस्मान् अवन्तु रक्षन्तु ॥

English translation:

“Howcan we offer (fit praise) to the mighty posterity of Rudra, or to the all-knowing Bhaga, for (the sake of obtaining) riches; may the waters, may the plural nts, protect us, and the heaven, the woods, and the mountains, whose tresses are trees.”

How shall we speak to the great Rudrian (troop) [=Maruts]; what (shall we say) to observant Bhaga, for wealth?
Let the waters and the plants help us, and Heaven, the woods, and the mountains whose hair is trees.

How shall we speak to the great might of Rudra? How speak to Bhaga who takes thought for riches?
May Plants, the Waters, and the Sky preserve us, and Woods and Mountains with their trees for tresses.

Wie sollen wir zu der großen Rudraschar sprechen, was zum Gott des Reichtums, zu Bhaga, der sich darauf versteht? Die Gewässer und die Berge sollen uns gnädig sein, der Himmel, die Bäume, die Berge, die als Haar die Bäume tragen.

Was wollen wir dem grossen Rudra sagen? und was dem weisen Bhaga, ihm, dem Reichthum? Es mögen Wasser hold uns sein und Kräuter und Himmel, Wälder, Baum-behaarte Berge.

Как обратиться к толпе Рудр?
Что (сказать) Бхаге-(богу) богатства, понимающему (в этом)?
Воды, а также растения да помогут нам,
Небо, деревья, горы с волосами-деревьями!

• विश्वेदेवा:
• अत्रिः
• भुरिक्पङ्क्ति
• पञ्चमः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे विद्वान् जनो ! मनुष्य (आपः) जल (ओषधीः) सोमलता आदि ओषधियाँ (वृक्षकेशाः) वृक्ष हैं केशों के समान जिनके वे पर्वत (गिरयः) मेघ (उत) और (द्यौः) सूर्य्य (वना) किरणों के सदृश (नः) हम लोगों की (अवन्तु) रक्षा करें, उनके सहाय से हम लोग (महे) बड़े (चिकितुषे) जानने योग्य और (रुद्रियाय) रुलानेवाले से प्राप्त हुए के लिये (कथा) किस प्रकार से (ब्रवाम) उपदेश देवें और (राये) धन और (भगाय) ऐश्वर्य्य के लिये (कत्) कब उपदेश देवें ॥११॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । सब मनुष्य अपने और अन्यों के रक्षण के लिये विद्वानों को मिल के प्रश्न और उत्तर से सत्य विद्याओं को प्राप्त हो और अन्यों के लिये उपदेश देकर ऐश्वर्य्य की वृद्धि कब करें, इस प्रकार नित्य उत्साह करें ॥११॥

अन्वय: हे विद्वांसो ! मनुष्या आप ओषधीर्वृक्षकेशा गिरय उत द्यौर्वनेव नोऽवन्तु तत्सहायेन वयं महे चिकितुषे रुद्रियाय कथा ब्रवाम राये भगाय कद् ब्रवाम ॥११॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (कथा) केन प्रकारेण (महे) महते (रुद्रियाय) रुद्रैर्लब्धाय (ब्रवाम) उपदिशेम (कत्) कदा (राये) धनाय (चिकितुषे) ज्ञातव्याय (भगाय) ऐश्वर्याय (आपः) जलानि (ओषधीः) सोमलताद्याः (उत) (नः) अस्मान् (अवन्तु) (द्यौः) सूर्य्यः (वना) किरणानीव (गिरयः) मेघाः (वृक्षकेशाः) वृक्षाः केशा इव येषां शैलानां ते ॥११॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः । सर्वे मनुष्याः स्वेषामन्येषां च रक्षणाय विदुषः सङ्गत्य प्रश्नोत्तराभ्यां सत्या विद्याः प्राप्यान्येभ्य उपदिश्यैश्वर्य्यवृद्धिं कदा करिष्याम इति नित्यं प्रोत्साहेरन् ॥११॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. सर्व माणसांनी आपल्या व इतरांच्या रक्षणासाठी विद्वानांना भेटून प्रश्नोत्तराद्वारे सत्य विद्या प्राप्त करून इतरांना उपदेश करावा व ऐश्वर्याची वृद्धी केव्हा करता येईल हे विचारून नित्य प्रोत्साहित करावे. ॥ ११ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

शृणो᳓तु न ऊर्जा᳓म् प᳓तिर् गि᳓रः स᳓
न᳓भस् त᳓रीयाँ इषिरः᳓ प᳓रिज्मा
शृण्व᳓न्तु आ᳓पः पु᳓रो न᳓ शुभ्राः᳓
प᳓रि स्रु᳓चो बबृहाण᳓स्य अ᳓द्रेः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
gíraḥ ← gír- ~ gīr- (nominal stem)
{case:ACC, gender:F, number:PL}

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

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

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

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

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

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

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

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

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

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

ná ← ná (invariable)

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

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

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

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

babr̥hāṇásya ← √br̥h- (root)
{case:GEN, gender:M, number:SG, tense:PRF, voice:MED}

pári ← pári (invariable)

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

शृ॒णोतु॑ । नः॒ । ऊ॒र्जाम् । पतिः॑ । गिरः॑ । सः । नभः॑ । तरी॑यान् । इ॒षि॒रः । परि॑ऽज्मा ।
शृ॒ण्वन्तु॑ । आपः॑ । पुरः॑ । न । शु॒भ्राः । परि॑ । स्रुचः॑ । ब॒बृ॒हा॒णस्य॑ । अद्रेः॑ ॥

• śṛṇotu ← śru
• [verb], singular, Present imperative
• “listen; come to know; hear; hear; listen; study; heed; learn.”

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

• ūrjām ← ūrj
• [noun], genitive, plural, feminine
• “strength; refreshment; vigor; food; strengthening.”

• patir ← patiḥ ← pati
• [noun], nominative, singular, masculine
• “husband; overlord; king; deity; īśvara; ruler; pati [word]; commanding officer; leader; owner; mayor; lord.”

• giraḥ ← gir
• [noun], accusative, plural, feminine
• “hymn; praise; voice; words; invocation; command; statement; cry; language.”

• 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.”

• nabhas ← nabhaḥ ← nabhas
• [noun], accusative, singular, neuter
• “sky; cloud; ākāśa; air; abhra.”

• tarīyāṃ ← tarīyān ← tarīyas
• [noun], nominative, singular, masculine

• iṣiraḥ ← iṣira
• [noun], nominative, singular, masculine
• “vigorous; bracing; quick.”

• parijmā ← parijman
• [noun], nominative, singular, masculine
• “encompassing(a).”

• śṛṇvantv ← śṛṇvantu ← śru
• [verb], plural, Present imperative
• “listen; come to know; hear; hear; listen; study; heed; learn.”

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

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

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

• śubhrāḥ ← śubhra
• [noun], nominative, plural, feminine
• “white; beautiful; attractive; śubhra [word]; light.”

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

• sruco ← srucaḥ ← sruc
• [noun], accusative, plural, feminine
• “Sruc.”

• babṛhāṇasyādreḥ ← babṛhāṇasya ← bṛṃh
• [verb noun], genitive, singular

• babṛhāṇasyādreḥ ← adreḥ ← adri
• [noun], genitive, singular, masculine
• “mountain; rock; seven; stone; adri; grindstone; adri; rock.”

नः अस्माकं गिरः स्तुतीः शृणोतु । कः । ऊर्जा बलानां पतिः वायुः । अथवा ऊर्जामन्नानां पतिः । प्राणोपाधिकस्य वायोः कृत्स्नात्तृत्वं प्रसिद्धम् । श्रुतिश्च भवति– प्राणस्यान्नमिद सर्वं प्रजापतिरकल्पयत्’ (मनु. ५. २८) इति । स नभः नभसि चारी तरीयान् तरितव्यः इषिरः गमनशीलः परिज्मा परितो गन्ता । किंच आपः शृण्वन्तु गिरः । कीदृश्यस्ता:। पुरो न पुराणीव शुभ्राः दीप्ताः बबृहाणस्य वर्धमानस्य अद्रेः मेघस्य वा पर्वतस्य वा परि परितः स्रुचः सरणशीलाः ॥

English translation:

“May the lord of vigour, (Vāyu), hear our prayers, he who traverses the firmament, the circumambient; may the waters hear, bright as cities, flowing round the towering mountains.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Bright as cities: puro na śubhrāḥ = purāṇi iva dipta, shining like cities

Let him hear our hymns—the lord of nourishments; he [=Agni] is the vigorous encircler, passing more quickly than a cloud.
Let them hear—the Waters, resplendent like the fortifications of a
mountain that encloses the offering ladles [=cows].

This vs. presents a number of difficulties. The first is the easiest solved: who is the referent of ab? Although this is almost universally taken to be the Wind, I think it is more likely Agni. Only Agni is called ūrjā́m páti- “lord of nourishments” (otherwise only in the voc. ūrjām pate), also ūrjó nápāt “child of nourishment.” Given this exclusive identification, it seems unlikely that the audience would assign a different referent, esp. since ūrjā́m pátiḥ is the first epithet encountered and sets the frame of reference; the others only show up in pāda b. Moreover, though párijman- ‘earth-circling’ is used of the Wind, it also refers to other entities, including, fairly often, Agni (VI.2.8, VI.13.2, VII.13.3, I.127.2, III.2.9). The other descriptor in b, iṣirá- ‘vigorous’, is applied to a variety of beings and things, including the Wind, but also Agni (III.2.14, 5.4). The only activity posited of the subject of this hemistich is nábhas tárīyān (for which see below), which is also applicable to either.

The pāda-final sá in pāda a is quite unusual. A cursory glance through Lubotsky for parallels yields only II.35.1, III.13.3, (VII.86.6 sā́), IX.71.8, IX.79.3, X.108.4 (a careful search might produce a few more). All of these exx. are either rhetorically contrastive, or sá takes its proper position in a new clause. Although it is possible that the sá here also begins a new, purely nominal clause with b, this seems clumsy. I have a quite speculative suggestion about it, linking it with the immediately following nábhas tárīyān. The standard — and quite persuasive — interpr. of this phrase is “quicker than a cloud,” but this imposes an abl. sg. interpr. on nábhaḥ, which should then belong to a root noun nábh- ‘cloud’, beside the standard s-stem nábhas-. This root noun does not otherwise exist: the supposed root noun nábh- (glossed ‘Zerspalter, Zerbrecher’ by Grassmann) in I.174.8 is more likely a verb (see comm. ad loc.). And in any case we should expect an accent *nabhás. Renou’s suggestion that nábhas is simply haplology for *nábhasas is probably correct, but I suggest that it left a trace of its vanished final -as in the pāda-final sá immediately preceding — a tangible sign of the effects of speed: the final syllable got cut off and left behind.

The second hemistich is very puzzling and has given rise to very different and incompatible interpr. (Witzel Gotō being esp. distant from the rest). Mine more or less follows Oldenberg (or one of his alternatives), who discusses the passage with his customary acuity; I will not discuss other renderings in detail. I am not at all certain that mine (/Oldenberg’s) is correct, however. The framework of the passage compares the waters, subjects of the verb, with fortifications (púraḥ), the point of comparison being their resplendant appearance (śubhrá-). So far also Geldner; Renou also follows this structure, but floats the possibility that púr- can mean ‘corps’, which would be convenient but is of course unsupported. With Oldenberg and Geldner (we now lose Renou, who takes d as a separate clause with the ladles as subj.), the fortifications are those of a mountain (ádreḥ), and this mountain is characterized as pári … babṛhāṇá- ‘enclosing’ (pári √bṛh has this meaning in the Brāh.). Although we would not ordinarily expect tmesis of a participle, esp. a part. in an oblique case, the tmesis here is iconic: the enclosed object is located between preverb and participle. This object is srúcaḥ ‘offering ladles’. Now of course in a literal interpr. a mountain enclosing a bunch of ladles sounds very odd, Oldenberg cleverly suggests that the ladles stand for cows – living ladles, as it were, from which ghee comes as it does from the offering ladles. These cows are then the cows trapped within the Vala cave. The hemistich thus starts jointly in the physical world and on the ritual grounds, since the listening waters are probably both “real” natural waters and the waters standing by for the soma sacrifice.

It then moves, via the simile, to the natural world (mountain fortifications) and the world of myth (the Vala cave), and back to the ritual ground, with the enclosed ladles.

If this interpr. is correct, it is a very condensed and clever expression.

May the swift Wanderer, Lord of refreshments listen to our songs, who speeds throuih cloudy heaven:
And may the Waters, bright like castles, hear us, as they flow onward from the cloven mountain.

Es sollen unsere Lobesworte hören der Herr der Kräfte, der emsige, umfahrende Wind, der schneller als die Wolke ist. Es sollen uns die Gewässer hören, die glänzend wie die Burgen des ……. umschließenden Berges.

Der Kräfte Herr, der das Gewölk durchfähret, der rege Wandler höre unsre Lieder; Die Wasser hören, die wie Burgen glänzen, die Somalöffel rings des dichten Presssteins.

Да услышит наши песни повелитель сил,
Тот, (что) стремительнее облака, деятельный, мчащийся вокруг (света)!
Да услышат нас воды, подобные сверкающим крепостям,
Жертвенные ложки (для сомы, текущего) кругом из-под мощного камня для выжимания!

• विश्वेदेवा:
• अत्रिः
• भुरिक्पङ्क्ति
• पञ्चमः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! (सः) वह (नभः) जल (तरीयान्) तैरने और (इषिरः) प्राप्त होने योग्य (परिज्मा) सर्वत्र प्राप्त होनेवाला (ऊर्जाम्) बल से युक्त सेनाओं वा अन्नादिकों का (पतिः) स्वामी पालन करनेवाला (नः) हम लोगों की (गिरः) उत्तम शिक्षा से युक्त वाणियों को (शृणोतु) सुने तथा (शुभ्राः) श्वेत वर्णवाले (पुरः) नगरों के (न) सदृश (आपः) और जलों के सदृश विद्याओं से व्याप्त विद्वान् जन (नः) हम लोगों की वाणियों को सुनो (बबृहाणस्य) उत्तम प्रकार बढ़े (अद्रेः) मेघ के (स्रुचः) चलनेवालों के सदृश हम लोगों की वाणियों को विद्वान् जन (परि, शृण्वण्तु) सुनें ॥१२॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । वे ही जन विद्वान् होने योग्य हैं जो विद्वानों से पढ़ी हुई विद्या की परीक्षा को प्रसन्नता से देते हैं और वे ही अध्यापक विद्यार्थियों को विद्वान् कर सकते हैं, जो प्रीति से उत्तम प्रकार पढ़ा के विरोधियों के सदृश परीक्षा लेते हैं। जो इस प्रकार दोनों प्रयत्न करते हैं, वे नदी की उन्नति के समान अच्छे प्रकार बढ़ते हैं ॥१२॥

अन्वय: हे मनुष्याः ! स नभस्तरीयाँ इषिरः परिज्मोर्जां पतिर्नो गिरः शृणोतु शुभ्राः पुरो नापो नोऽस्माकं गिरः शृण्वन्तु बबृहाणस्याऽद्रेः स्रुच इवास्माकं वाचः विद्वांसः परि शृण्वन्तु ॥१२॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (शृणोतु) (नः) अस्माकम् (ऊर्जाम्) बलयुक्तानां सेनानामन्नादीनां वा (पतिः) स्वामी पालकः (गिरः) सुशिक्षिता वाचः (सः) (नभः) जलम्। नभ इति साधारणनामसु पठितम्। (निघं०१.४) (तरीयान्) तरणीयः (इषिरः) गन्तव्यः (परिज्मा) यः परितः सर्वतो गच्छति सः (शृण्वन्तु) (आपः) जलानीव व्याप्तविद्या विद्वांसः (पुरः) नगराणि (न) इव (शुभ्राः) श्वेताः (परि) सर्वतः (स्रुचः) गमनशीलाः (बबृहाणस्य) प्रवृद्धस्य (अद्रेः) मेघस्य ॥१२॥

भावार्थभाषाः - अत्रोपमालङ्कारः । त एव विद्वांसो भवितुमर्हन्ति ये विद्वद्भ्योऽधीतपरीक्षां प्रसन्नतया ददति त एवाऽध्यापका विद्यार्थिनो विदुषः कर्त्तुं शक्नुवन्ति ये प्रीत्या सम्यगध्याप्य विरोधिवत्परीक्षयन्ति। य एवमुभये प्रयतन्ते ते नद्योन्नतिवत् प्रवर्धन्ते ॥१२॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जे विद्वानांकडून ग्रहण केलेल्या विद्येची प्रसन्नतेने परीक्षा देतात तेच विद्वान होण्यायोग्य असतात. जे प्रेमाने उत्तम प्रकारे शिकवून विरोधी लोकांप्रमाणे परीक्षा घेतात तेच अध्यापक विद्यार्थ्यांना विद्वान करू शकतात. जे या प्रकारे प्रयत्न करतात. ते नदी जशी वाढते तसे चांगल्या प्रकारे वाढतात. ॥ १२ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

विदा᳓ चिन् नु᳓ महान्तो ये᳓ व ए᳓वा
ब्र᳓वाम दस्मा वा᳓रियं द᳓धानाः
व᳓यश् चन᳓ सुभु᳓व आ᳓व यन्ति
क्षुभा᳓ म᳓र्तम् अ᳓नुयतं वधस्नइः᳓

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
cit ← cit (invariable)

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

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

nú ← nú (invariable)

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

vidá ← √vid- 2 (root)
{number:PL, person:2, mood:IND, tense:PRF, voice:ACT}

yé ← yá- (pronoun)

brávāma ← √brū- (root)
{number:PL, person:1, mood:SBJV, tense:PRS, voice:ACT}

dádhānāḥ ← √dhā- 1 (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:MED}

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

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

ā́ ← ā́ (invariable)

áva ← áva (invariable)

caná ← caná (invariable)

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

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

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

ánuyatam ← √yam- (root)
{case:ACC, gender:M, number:SG, non-finite:PPP}

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

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

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

वि॒द । चि॒त् । नु । म॒हा॒न्तः॒ । ये । वः॒ । एवाः॑ । ब्रवा॑म । द॒स्माः॒ । वार्य॑म् । दधा॑नाः ।
वयः॑ । च॒न । सु॒ऽभ्वः॑ । आ । अव॑ । य॒न्ति॒ । क्षु॒भा । मर्त॑म् । अनु॑ऽयतम् । व॒ध॒ऽस्नैः ॥

• vidā ← vid
• [verb], plural, Perfect indicative
• “know; diagnose; perceive; know; accord; notice; deem; mind; learn; specify; watch; recognize; detect; call.”

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

• nu
• [adverb]
• “now; already.”

• mahānto ← mahāntaḥ ← mahat
• [noun], nominative, plural, masculine
• “large; eminent; great; loud; dangerous; strong; long; high; much(a); mahant [word]; ample; very; great; adult; important; dark; high; abundant; violent; remarkable; mighty; big; long.”

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

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

• evā ← evāḥ ← eva
• [noun], nominative, plural, masculine
• “eva [word]; habit; manner; behavior; custom.”

• bravāma ← brū
• [verb], plural, Present conjunctive (subjunctive)
• “say; tell; describe; speak; state; answer; call; explain; address; proclaim; talk; talk; choose.”

• dasmā ← dasmāḥ ← dasma
• [noun], vocative, plural, masculine
• “overlord.”

• vāryaṃ ← vāryam ← vārya
• [noun], accusative, singular, neuter
• “precious; valuable.”

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

• vayaś ← vayaḥ ← vi
• [noun], nominative, plural, masculine
• “vi; bird; vi.”

• cana
• [adverb]
• “not even; cana [word].”

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

• subhva ← bhvaḥ ← bhū
• [noun], nominative, plural, masculine
• “Earth; floor; earth; bhū; Earth; one; saurāṣṭrā; three; land; land; place; world; bhū [word]; soil; pṛthivī; being; bhūja; floor; bhūnāga; sphaṭikā; beginning; birth; estate.”

• āva ← ava
• [adverb]
• “down.”

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

• kṣubhā ← kṣubh
• [noun], instrumental, singular, feminine

• martam ← marta
• [noun], accusative, singular, masculine
• “man.”

• anuyataṃ ← anuyatam ← anuyam ← √yam
• [verb noun], accusative, singular

• vadhasnaiḥ ← vadhasna
• [noun], instrumental, plural, masculine
• “weapon.”

हे महान्तः मरुतः नु क्षिप्रं यूयं विद जानीथ स्तोत्रम् । हे दस्माः दर्शनीयाः वः युष्मान् ये एवाः गन्तारो युष्मान् भजमानाः वार्यं वरणीयं हविः दधानाः ददाना धारयन्तो वा वयं ब्रवाम स्तुतिम् । यद्वा । ये वो यूयमित्यर्थः । ये यूयमेवाः अस्मद्यज्ञमभिगन्तारस्ते विद । चिदिति पूरणः । वयश्चन आगन्तारश्चैते मरुतः सुभ्वः सुष्ठु भवन्तः प्रवृद्धाः आ अस्मदभिमुखम् अव यन्ति गच्छन्ति । किं कुर्वन्तः । क्षुभा क्षोभकेण सहितं मर्तं मरणधर्माणं वैरिणम् अनुयतम् अभिगतं वधस्नैः आयुधैः परिहरन्तः अव यन्ति ॥

English translation:

“Mighty Maruts, of goodly aspect, quickly hear (the praises) that we who repair to you repeat, offering acceptable (oblations); (the Maruts) coming hither, well disposed, come down to us, (destroying) with their weapons the mortals opposed to them, (overcome) by agitation.”

Just by our knowledge, o great ones [=Maruts], we shall say which are your ways, wondrous ones, as we acquire what is choice.
And like birds, those of good essence [=Maruts] swoop down here
in pursuit with their fluttering to the mortal held by murderous
weapons.

Another opaque vs., whose difficulties begin with the first word vidā́. This is taken as the 2nd pl. pf. by Grassmann, Geldner, Witzel Gotō. (Renou unaccountably takes it as a 1st sg. ‘Je sais …’, without comment – presumably a careless error for véda.) I follow Oldenberg in taking it as the instr. of the root noun to the same root.

The phrase yé va évā(ḥ) recurs from 5d though in a different metrical position.

Here as there it refers to the “ways” (évāḥ) of the Maruts (so Geldner, Renou, flg. Sāyaṇa., contra Oldenberg’s tentative Ādityas) – the ways which by our knowledge (vidā́) we are in a position to proclaim (brávāma), presumably in the form of a hymn, for which we expect reward (vā́ryaṃ dádhānāḥ “acquiring what is choice”) – just as in vs. 5 a visionary thought (dhī́ḥ) was to be produced in return for wealth (rāyá éṣe ávase “for help in the quest for wealth”). The part. dádhānāḥ has almost a purpose function, and to make the reciprocal action clearer I might emend the tr. from “as we acquire” to “while acquiring …” or even “for acquiring.” The first sticking point in the second hemistich is caná. This is universally taken as negative (as caná generally is). However, in this case I think that it is simply equivalent to ca ná (so also Klein I: 289-91 with n. 8) and that the ná here is serving as the simile-marking particle, not the negative. váyaḥ is often used in a simile at the beginning of a pāda: I count 7 #váyo ná passages, incl. V.59.7 in this maṇḍala, where it’s the Maruts who are compared to birds (cf. also I.87.2 #váya iva marutaḥ) — though I do have to admit that 2 #váyaś caná passages (I.24.6, 155.5) contain the negative.

Therefore, contra all the standard tr./interpr., I take the subject of cd not as ‘birds’ (váyaḥ), but as the Maruts compared to birds (like V.59.7, I.87.2). The adj.

subhū́- ‘of good essence’ is regularly used of the Maruts in this maṇḍala (V.55.3, 59.3, 87.3) and would identify them as the referent to an alert audience. In this 2nd half-vs. we make good on our promise to proclaim the ways of the Maruts – this exploit is one of these ways.

Unfortunately exactly what that exploit involves is unclear. That the Maruts should come down like birds is unproblematic: they regularly fly through the midspace and come down to interact with mortals, generally at the ritual. But the target of their descent, expressed in pāda d, has no parallels, as far as I can find. In my interpr. the mortal (mártam) to whom they come is in distress and receives their help. Unlike the standard tr. I take the hapax root noun instr. kṣubhā́as characterizing the Maruts’ movements (fluttering like birds), not the state of the mortal, which is expressed by ánuyataṃ vadhasnaíḥ “held/controlled by murderous weapons.” I assume that he is under attack by hostile forces and requires the Maruts’ assistance to free him.

The phonological play with va/ā that we noted earlier in the hymn (particularly vss. 1, 5) has returned here: … yé va evā́, brávāma …vā́ryaṃ …

váya(ḥ) … subhvà(ḥ) … vadhasnaíḥ — which draws attention to the thematic connection between this vs. and vs. 5.

We know your ways, ye Mighty Ones receiving choice meed, ye Wonderful, we will proclaim it.
Even strong birds descend not to the mortal who strives to reach them with swift blow and weapons.

Ihr allein, ihr Großen, wisset, welches eure Absichten sind; wir wollen es sagen, ihr Meister, erwünschte Opferspende darbringend - nicht einmal die stattlichen Vögel wissen es: Die Marut kommen herab zu dem Sterblichen, der durch ihre Erschütterung, ihre Waffen gefügig wird.

Ihr grossen kennt ja eure eignen Gänge, viel Gut empfangend rühmen wir’s, o hehre, Wie starke Vögel schiessen schnell herab sie zum Menschen, der mit Mordgeschoss verfolgt wird.

В самом деле я знаю, о могучие, каковы ваши обычаи.
Мы скажем (об этом), о удивительные, принося (вам) избранную (жертву).
Очень сильные птицы, они прилетают вниз
К смертному, пораженному ударом, смертельным оружием.

• विश्वेदेवा:
• अत्रिः
• भुरिक्पङ्क्ति
• पञ्चमः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (दस्माः) दुःख की उपेक्षा करनेवाले (महान्तः) बड़े श्रेष्ठ जनो ! (ये) जो (वार्य्यम्) स्वीकार करने योग्य सुख और (वयः) जीवन को (चन) भी (दधानाः) धारण करते हुए (सुभ्वः) श्रेष्ठ कर्म्मों में प्रवृत्त होनेवाले हम लोग जो (वः) आप लोगों को (ब्रवाम) कहें, उसके (एवाः) ही (चित्) निश्चय (नु) शीघ्र आप लोग (विदा) जानिये जो (वधस्नैः) ताड़न से स्नान करते अर्थात् पवित्र होते हैं, उनके साथ (क्षुभा) उत्तम प्रकार चलने से (अनुयतम्) अनुकूलता से प्रयत्न करते हुए (मर्त्तम्) मनुष्य को (आ, अव, यन्ति) उत्तम प्रकार प्राप्त होते हैं, उनकी आप लोग शिक्षा करो ॥१३॥

भावार्थभाषाः - हे मनुष्यो ! जैसे विद्वान् जन शुभ कर्म्म को करें और उपदेश देवें, वैसे ही आप लोग आचरण करो और जो मनुष्य को क्लेश देते हैं, उनको दण्ड दीजिये ॥१३॥

अन्वय: हे दस्मा महान्तो जना ! ये वार्य्यं वयश्चन दधानाः सुभ्वो वयं यद्वो ब्रवाम तदेवाश्चिन्नु यूयं विदा। ये वधस्नैः क्षुभाऽनुयतं मर्त्तमाव यन्ति तान् यूयं शिक्षध्वम् ॥१३॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (विदा) विजानीत। अत्र द्व्यचोऽतस्तिङ इति दीर्घः। (चित्) अपि (नु) सद्यः (महान्तः) (ये) (वः) युष्मान् (एवाः) (ब्रवाम) वदेम (दस्माः) दुःखोपक्षेतारः (वार्य्यम्) वरणीयं सुखम् (दधानाः) (वयः) जीवनम् (चन) अपि (सुभ्वः) ये शोभनेषु कर्म्मसु भवन्ति (आ) (अव) (यन्ति) गच्छन्ति (क्षुभा) संचलनेन (मर्त्तम्) मनुष्यम् (अनुयतम्) आनुकूल्येन यतन्तम् (वधस्नैः) ये वधेन स्नान्ति पवित्रा भवन्ति ते ॥१३॥

भावार्थभाषाः - हे मनुष्या ! यथा विद्वांसः शुभकर्माचरेयुरुपदिशेयुश्च तथैव यूयमाचरत ये मनुष्यान् क्षोभयन्ति तान् दण्डयत ॥१३॥

भावार्थभाषाः - हे माणसांनो! जसे विद्वान लोक शुभ कार्य करतात व उपदेश देतात तसे तुम्ही आचरण करा व जे माणसांना क्लेश देतात त्यांना शिक्षा करा. ॥ १३ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

आ᳓ दइ᳓वियानि पा᳓र्थिवानि ज᳓न्म
अप᳓श् च अ᳓छा सु᳓मखाय वोचम्
व᳓र्धन्तां द्या᳓वो गि᳓रश् चन्द्र᳓अग्रा
उदा᳓ वर्धन्ताम् अभि᳓षाता अ᳓र्णाः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

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

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

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

ácha ← ácha (invariable)

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

ca ← ca (invariable)

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

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

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

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

gíraḥ ← gír- ~ gīr- (nominal stem)
{case:NOM, gender:F, number:PL}

várdhantām ← √vr̥dh- (root)
{number:PL, person:3, mood:IMP, tense:PRS, voice:MED}

abhíṣātāḥ ← √sanⁱ- (root)
{case:NOM, gender:M, number:PL, non-finite:PPP}

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

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

vardhantām ← √vr̥dh- (root)
{number:PL, person:3, mood:IMP, tense:PRS, voice:MED}

आ । दैव्या॑नि । पार्थि॑वानि । जन्म॑ । अ॒पः । च॒ । अच्छ॑ । सुऽम॑खाय । वो॒च॒म् ।
वर्ध॑न्ताम् । द्यावः॑ । गिरः॑ । च॒न्द्रऽअ॑ग्राः । उ॒दा । व॒र्ध॒न्ता॒म् । अ॒भिऽसा॑ताः । अर्णाः॑ ॥

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

• daivyāni ← daivya
• [noun], accusative, plural, neuter
• “divine; divine; celestial.”

• pārthivāni ← pārthiva
• [noun], accusative, plural, neuter
• “earthly; earthen; mundane; royal; tellurian; sublunar.”

• janmāpaś ← janmā ← janman
• [noun], accusative, plural, neuter
• “birth; reincarnation; lineage; origin; race; metempsychosis; parentage; descent; appearance; age; birthplace; beginning; being.”

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

• cācchā ← ca
• [adverb]
• “and; besides; then; now; even.”

• cācchā ← acchā
• [adverb]
• “towards; accha [prefix].”

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

• sumakhāya ← makhāya ← makha
• [noun], dative, singular, masculine
• “yajña; Makha; festival.”

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

• vardhantāṃ ← vardhantām ← vṛdh
• [verb], plural, Present imperative
• “increase; grow; vṛdh; increase; succeed; strengthen; grow up; spread.”

• dyāvo ← dyāvaḥ ← div
• [noun], nominative, plural, masculine
• “sky; Svarga; day; div [word]; heaven and earth; day; dawn.”

• giraś ← giraḥ ← gir
• [noun], nominative, plural, feminine
• “hymn; praise; voice; words; invocation; command; statement; cry; language.”

• candrāgrā ← candra
• [noun]
• “aglitter(p); shining.”

• candrāgrā ← agrāḥ ← agra
• [noun], nominative, plural, feminine
• “tip; beginning; peak; end; front; top; beginning; battlefront; agra [word]; acme; fingertip; top; best; optimum; climax; matter; glans.”

• udā ← udan
• [noun], accusative, plural, neuter
• “water; body of water.”

• vardhantām ← vṛdh
• [verb], plural, Present imperative
• “increase; grow; vṛdh; increase; succeed; strengthen; grow up; spread.”

• abhiṣātā ← abhiṣātāḥ ← abhiṣan ← √san
• [verb noun], nominative, plural

• arṇāḥ ← arṇa
• [noun], nominative, plural, masculine
• “wave; flood.”

दैव्यानि देवसंबन्धीनि पार्थिवानि पृथिवीसंबन्धीनि च जन्म जन्मानि अपश्च अपसा अच्छ अभिप्राप्तुं सुमखाय शोभनयज्ञाय मरुद्गणाय वोचं ब्रवीमि । गिरः स्तुतयः वर्धन्ताम् । द्यावः द्योतमानाः स्वप्रतिपाद्यार्थप्रकाशिन्यः चन्द्राग्राः । आह्लादनं हिरण्यं वाग्रे यासां ताः । तादृश्यः सत्यो वर्धन्ताम् । अर्णाः नद्यश्च अभिषाताः मरुद्भिः संभक्ताः उदा उदकेन वर्धन्तां समृद्धा भवन्तु ॥

English translation:

“I offer adoration to the company of the Maruts deserving of sacred sacrifice, to obtain the waters, whether born of heaven or earth; may my praises prosper; may the joy-bestowing heavens (flourish); may the rivers cherished (by the Maruts) be filled with water.”

I will call on the heavenly and earthly breeds and on the waters for the good battler (/very bounteous one) [=Indra].
Let the days increase and the hymns tipped with gold; let the waters, the conquered floods increase.

Since Indra is several times called súmakha-, I assume he is the referent here – though nothing much depends on it in this generic vs. and both Geldner and Renou take it to be the sacrificer or the patron of the sacrifice.

Witzel Gotō suggest that candrā́grā(ḥ) modifies both ‘days’ and ‘hymns’; this is a good idea, with ‘gold, gleam’ used in two slightly different senses. The days begin with the gleaming of the golden sun, while the hymns offered to the gods are metaphorically tipped with the gold given by the gods in response to praise.

In d udā́is generally taken as the instr. sg. of a root noun ‘water’ (so, e.g., Grassmann and all the standard tr., though Geldner hesitates), beside the more common oblique nstem instr. udnā́. However, I follow Schindler (Root nouns, 12-13), who argues that it is better taken as the nom./acc. pl. to the same -n-stem.

The somewhat curious expression abhíṣātā árṇāḥ “conquered floods” finds its formulaic match in nearby V.50.4 árṇā … sánitā ‘winner of the floods’; this may well be a general reference to the progress of the Ārya into the Punjab, winning territory river by river. Geldner cites as parallel I.131.5 té anyā́m-anyāṃ nadyàm saniṣnata “They kept winning one river after another.”

Celestial and terrestrial generations, and Waters will I summon to the feasting.
May days with bright dawns cause my songs to prosper, and may the conquered streams increase their waters.

Die göttlichen und die irdischen Geschlechter und die Gewässer rufe ich her für den Freigebigen. Es sollen sich die Tage, die Reden, die Gold im Munde haben, mehren; an Wasser sollen die errungenen Flüsse zunehmen.

Ich ruf’ des Himmels und der Erde Stämme, die Wasser ruf’ ich her dem tapfern Helden; Es seien stark die hohen, lichten Himmel, die Fluten stark an Wogen, die errungnen.

Небесные и земные роды и вoды
Я хочу призвать для очень щедрого (покровителя).
Пусть растут небеса, горы со сверкающими вершинами!
Пусть растут от воды покоренные потоки!

• विश्वेदेवा:
• अत्रिः
• भुरिक्पङ्क्ति
• पञ्चमः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! मैं जिन (दैव्यानि) श्रेष्ठ गुणों में हुए (पार्थिवानि) पृथिवीं में विदित (जन्म) जन्मों और (अपः) कर्म्मों को (च) भी (अच्छा) उत्तम प्रकार (आ, वोचम्) सब ओर से उपदेश करूँ जिस (उदा) जल से (अर्णाः) समुद्रों के सदृश हम लोगों की (चन्द्राग्राः) सुवर्ण वा आनन्द अग्रे अर्थात् परिणाम दशा में जिनके उन (अभिषाताः) चारों ओर से बँटी हुई (द्यावः) सत्य कामनाओं को और (गिरः) उत्तम प्रकार शिक्षित वाणियों की (वर्धन्ताम्) वृद्धि कीजिये जिससे (सुमखाय) शोभन यज्ञोंवाले के लिये प्राणियों की (वर्धन्ताम्) वृद्धि हो ॥१४॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । हे मनुष्यो ! आप लोग धर्म्मयुक्त कर्म्मों और श्रेष्ठ गुणों को ग्रहण करके अपनी कामनाओं और वाणी को शोभित करो, जैसे जल से नदियाँ और समुद्र बढ़ते हैं, वैसे ही धर्म्मयुक्त पुरुषार्थ से मनुष्य बढ़ते हैं ॥१४॥

अन्वय: हे मनुष्या ! अहं यानि दैव्यानि पार्थिवानि जन्मापश्चाच्छाऽऽवोचं येनोदा अर्णा इवाऽस्माकं चन्द्राग्रा अभिषाता द्यावो गिरश्च वर्धन्ताम् यतः सुमखाय प्राणिनो वर्धन्ताम् ॥१४॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (आ) समन्तात् (दैव्यानि) देवेषु दिव्येषु गुणेषु भवानि (पार्थिवानि) पृथिव्यां विदितानि (जन्म) जन्मानि (अपः) अपांसि कर्म्माणि (च) (अच्छा) सुष्ठु। अत्र संहितायामिति दीर्घः। (सुमखाय) शोभना मखा यज्ञा यस्य तस्मै (वोचम्) उपदिशेयम् (वर्धन्ताम्) (द्यावः) सत्याः कामाः (गिरः) सुशिक्षिता वाचः (चन्द्राग्राः) चन्द्रं सुवर्णमानन्दो वाऽग्रे यासां ताः (उदा) उदकेन (वर्धन्ताम्) (अभिषाताः) अभितो विभक्ताः (अर्णाः) समुद्राः ॥१४॥

भावार्थभाषाः - अत्र [वाचकलुप्तो]पमालङ्कारः । हे मनुष्या ! यूयं धर्म्याणि कर्म्माणि शुभान् गुणांश्च गृहीत्वा स्वकीयाः कामना वाणीं चाऽलं कुरुत यथोदकेन नद्यः समुद्राश्च वर्धन्ते तथैव धर्म्मयुक्तेन पुरुषार्थेन मनुष्या वर्धन्ते ॥१४॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. हे माणसांनो! तुम्ही धर्मयुक्त कर्म व श्रेष्ठ गुण ग्रहण करून आपल्या कामना व वाणी अलंकृत करा. जशा जलाने नद्या व समुद्र परिपूर्ण होतात तसे धर्मयुक्त पुरुषार्थाने माणसांची वृद्धी होते. ॥ १४ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

पदे᳓-पदे मे जरिमा᳓ नि᳓ धायि
व᳓रूत्री वा शक्रा᳓ या᳓ पायु᳓भिश् च
सि᳓षक्तु माता᳓ मही᳓ रसा᳓ नः
स्म᳓त् सूरि᳓भिर् ऋजुह᳓स्त र्जुव᳓निः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
dhāyi ← √dhā- 1 (root)
{number:SG, person:3, mood:INJ, tense:AOR, voice:PASS}

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

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

ní ← ní (invariable)

padé-pade ← padá- (nominal stem)
{case:LOC, gender:N, number:SG}

ca ← ca (invariable)

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

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

vā ← vā (invariable)

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

yā́ ← yá- (pronoun)
{case:NOM, gender:F, number:SG}

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

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

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

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

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

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

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

smát ← smát (invariable)

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

प॒देऽप॑दे । मे॒ । ज॒रि॒मा । नि । धा॒यि॒ । वरू॑त्री । वा॒ । श॒क्रा । या । पा॒युऽभिः॑ । च॒ ।
सिस॑क्तु । मा॒ता । म॒ही । र॒सा । नः॒ । स्मत् । सू॒रिऽभिः॑ । ऋ॒जु॒ऽहस्ता॑ । ऋ॒जु॒ऽवनिः॑ ॥

• pade ← pada
• [noun], locative, singular, neuter
• “word; location; foot; footprint; pada [word]; verse; footstep; metrical foot; situation; dwelling; state; step; mark; position; trace; construction; animal foot; way; moment; social station; topographic point; path; residence; site; topic.”

• pade ← pada
• [noun], locative, singular, neuter
• “word; location; foot; footprint; pada [word]; verse; footstep; metrical foot; situation; dwelling; state; step; mark; position; trace; construction; animal foot; way; moment; social station; topographic point; path; residence; site; topic.”

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

• jarimā ← jariman
• [noun], nominative, singular, masculine
• “old age.”

• ni
• [adverb]
• “back; down.”

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

• varūtrī ← varūtṛ
• [noun], nominative, singular, feminine
• “varūtṛ [word].”

• vā
• [adverb]
• “or; optionally; either.”

• śakrā ← śakra
• [noun], nominative, singular, feminine
• “mighty.”

• yā ← yad
• [noun], nominative, singular, feminine
• “who; which; yat [pronoun].”

• pāyubhiś ← pāyubhiḥ ← pāyu
• [noun], instrumental, plural, masculine
• “guard; pāyu [word]; Pāyu.”

• ca
• [adverb]
• “and; besides; then; now; even.”

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

• mātā ← mātṛ
• [noun], nominative, singular, feminine
• “mother; mātṛkā; mātṛ [word]; parent; Salvinia cucullata Roxb.; Citrullus colocynthis Schrad.; cow.”

• mahī ← mah
• [noun], nominative, singular, feminine
• “great; great; distinguished; much(a); adult; long; high.”

• rasā
• [noun], nominative, singular, feminine
• “Rasā; Earth; Earth.”

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

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

• sūribhir ← sūribhiḥ ← sūri
• [noun], instrumental, plural, masculine
• “patron.”

• ṛjuhasta ← ṛju
• [noun]
• “honest; straight; straight; ṛju [word]; sincere; erect; upright.”

• ṛjuhasta ← hastaḥ ← hasta
• [noun], nominative, singular, feminine
• “hand; hand; proboscis; hasta [word]; autograph.”

• ṛjuvaniḥ ← ṛju
• [noun]
• “honest; straight; straight; ṛju [word]; sincere; erect; upright.”

• ṛjuvaniḥ ← vaniḥ ← vani
• [noun], nominative, singular, feminine

जरिमा स्तुतिः मे मदीया पदेपदे तदा तदा भूमौ नि धायि निधीयते स्थाप्यते क्रियत इत्यर्थः । या च शक्रा शक्ता सती पायुभिः रक्षणैः वरूत्री अस्मदुपद्रववारयित्री भवति । वाशब्दश्चार्थे । माता सर्वस्य निर्मात्री मही महती पूज्या रसा सारभूता भूमिः सिषक्तु सेवतां नः अस्माकं स्तुतिम् । अथवा स्तुता नः अस्मान् सिषक्तु । स्मच्छब्दः प्रशस्तवचनः । प्रशस्तैः सूरिभिः । मेधाविभिः स्तोतृभिर्निमित्तैः । तेषां परिचर्यया प्रीतेत्यर्थः । ऋजुहस्ता अस्मदनुकूलहस्ता ऋजुवनिः कल्याणदाना भवतु ॥ ॥ १५ ॥

English translation:

“My praise has been continually proffered as a protectress, powerful with (the means of) preservation; may the maternal and venerable earth accept our (praises), and, (plural ased) with her pious (worshippers) be (to us) straight-handed, and the giver of good.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

As a protectress: varūtrī = asmad upadravavarayitrī, what or who keeps off oppression upon us

Step after step old age has been secured for me, either (by her) who is the able Shielding Goddess or by the protectors.
Let the mother, the great Rasā, accompany us along with our patrons, she with hands outstretched, with winnings outstretched.

The action in pāda a is a positive one: the speaker is assured to make it to old age. See 17de and disc. there, as well as X.59.4, which will be disc. further below.

The construction in b, which expresses the agent of ní dhāyi, is complex. Its underlying model is the “X and which Y” construction, but it is inverted, with the rel.

cl. member first: “(by her) who is … and by the protectors.” Moreover, it contains both vā and ca. As Klein says (II.174-75), “the construction should most likely be viewed as a conjunctive anacoluthon in which the poet begins by intending alternative conjunction and finishes with an additive sequence. Within each member the conjunction occupies its normal enclitic position: (várūtrī vā śakrā yā́) (pāyúbhiś ca).” On ṛjuvániḥ see Scarlatta 467-68. Note that this form produces a bad cadence.

On the connection between cd and vss. 19-20 see disc. below.

Duly to each one hath my laud been offered. Strong be Varutri with her powers to succour.
May the great Mother Rasa here befriend us, straight-handed, with the princes, striving forward.

Auf Schritt und Tritt sei mir das Alter sichergestellt, sei es durch die mächtige Varutri und durch die Schutzgeister. Es sollen uns samt den Lohnherren die große Mutter Rasa zur Seite stehen, die eine redliche Hand hat, die redlichen Gewinn bringt.

Bewahrt sei Schritt für Schritt mein Lebensalter; die Schirmerin sei stark mit ihren Hütern; Es sei uns hold die Flut, die grosse Mutter, die mit den Fürsten Hand ausstreckend vordringt.

Пусть шаг за шагом складывается моя старость –
(Сделает ли это) могучая Варутри или (это произойдет) с помощью защитников!
Да поможет мать, великая Раса, нам вместе с
Покровителями (жертвы), (она) с праведной рукой, праведная (сама).

• विश्वेदेवा:
• अत्रिः
• विराट्त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! (सूरिभिः) विद्वानों और (पायुभिः) रक्षकों से (च) और (या) जो (मे) मेरे (पदेपदे) प्राप्त होने प्राप्त होने, जानने जानने वा जाने जाने योग्य पदार्थ में (वरूत्री) श्रेष्ठ सुख की देने (जरिमा) और स्तुति करानेवाली (वा) वा (शक्रा) सामर्थ्य में कारण (माता) माता (रस) रस आदि गुणों से युक्त (मही) बड़ी वाणी वा भूमि (ऋजुहस्ता) ऋजु अर्थात् सरल हस्त जिसके वा जिसमें वह (ऋजुवनिः) ऋजु अर्थात् नहीं जो कुटिल उन पदार्थों के विभक्त करनेवाली (नः) हम लोगों को (सिषक्तु) सम्बन्धित करे वह (स्मत्) ही (नि) निरन्तर (धायि) स्थित की जाती है ॥१५॥

भावार्थभाषाः - हे मनुष्यो ! जैसे माता सन्तानों की रक्षा करती है, वैसे ही विद्वानों के संग से प्राप्त और उत्तम प्रकार शिक्षित विद्या विद्वानों की सब प्रकार रक्षा करती है ॥१५॥

अन्वय: हे मनुष्या ! सूरिभिः पायुभिश्च या मे पदेपदे वरूत्री जरिमा वा शक्रा माता रसा मही ऋजुहस्ता ऋजुवनिर्नः सिषक्तु सा स्मन्निधायि ॥१५॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (पदेपदे) प्राप्तव्ये प्राप्तव्ये वेदितव्ये वेदितव्ये गन्तव्ये गन्तव्ये वा पदार्थे (मे) मम (जरिमा) स्ताविका (नि) नितराम् (धायि) निधीयते (वरूत्री) वरसुखप्रदा (वा) (शक्रा) शक्तिनिमित्ता (या) (पायुभिः) रक्षणैः (च) (सिषक्तु) सम्बध्नातु (माता) जननी (महा) महती वाग्भूमिर्वा (रसा) रसादिगुणयुक्ता (नः) अस्मान् (स्मत्) एव (सूरिभिः) विद्वद्भिः (ऋजुहस्ता) ऋजू सरलौ हस्तौ यस्या यस्यां वा सा (ऋजुवनिः) ऋजूनामकुटिलानां पदार्थानां संविभाजिका ॥१५॥

भावार्थभाषाः - हे मनुष्या ! यथा माताऽपत्यानि रक्षति तथैव विद्वत्सङ्गेन लब्धा सुशिक्षिता विद्या विदुषः सर्वतो रक्षति ॥१५॥

भावार्थभाषाः - हे माणसांनो! जशी माता संतानाचे रक्षण करते. तसेच विद्वानांच्या संगतीने उत्तम प्रकारे प्राप्त झालेली विद्या विद्वानांचे सर्व प्रकारे रक्षण करते. ॥ १५ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - अतिजगती

कथा᳓ दाशेम न᳓मसा सुदा᳓नून्
एवया᳓ · मरु᳓तो अ᳓छउक्तौ
प्र᳓श्रवसो मरु᳓तो अ᳓छउक्तौ
मा᳓ नो अ᳓हिर् · बुध्नि᳓यो रिषे᳓ धाद्
अस्मा᳓कम् भूद् · उपमातिव᳓निः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M
genre M

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

kathā́ ← kathā́ (invariable)

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

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

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

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

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

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

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

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

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

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

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

mā́ ← mā́ (invariable)

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

riṣé ← ríṣ- (nominal stem)
{case:DAT, gender:F, number:SG}

asmā́kam ← ahám (pronoun)
{case:GEN, number:PL}

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

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

क॒था । दा॒शे॒म॒ । नम॑सा । सु॒ऽदानू॑न् । ए॒व॒ऽया । म॒रुतः॑ । अच्छ॑ऽउक्तौ । प्रऽश्र॑वसः । म॒रुतः॑ । अच्छ॑ऽउक्तौ ।
मा । नः॒ । अहिः॑ । बु॒ध्न्यः॑ । रि॒षे । धा॒त् । अ॒स्माक॑म् । भू॒त् । उ॒प॒मा॒ति॒ऽवनिः॑ ॥

• kathā
• [adverb]
• “how.”

• dāśema ← dāś
• [verb], plural, Present optative
• “sacrifice; give.”

• namasā ← namas
• [noun], instrumental, singular, neuter
• “adoration; court; namas [word]; bow; salute.”

• sudānūn ← sudānu
• [noun], accusative, plural, masculine
• “big; lavish.”

• evayā ← eva
• [noun]
• “fast; rapid; agile.”

• evayā ← yāḥ ← yā
• [noun], accusative, plural, masculine
• “going.”

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

• acchoktau ← acchokti
• [noun], locative, singular, feminine

• praśravaso ← praśravasaḥ ← praśravas
• [noun], accusative, plural, masculine

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

• acchoktau ← acchokti
• [noun], locative, singular, feminine

• mā
• [adverb]
• “not.”

• no ← naḥ ← mad
• [noun], accusative, plural
• “I; mine.”

• ‘hir ← ahiḥ ← ahi
• [noun], nominative, singular, masculine
• “snake; lead; nāga; Nāga; ahi [word]; Vṛtra.”

• budhnyo ← budhnyaḥ ← budhnya
• [noun], nominative, singular, masculine

• riṣe ← riṣ
• [verb noun]
• “suffer; harm.”

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

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

• bhūd ← bhūt ← bhū
• [verb], singular, Aorist inj. (proh.)
• “become; be; originate; transform; happen; result; exist; be born; be; be; come to life; grow; elapse; come to mind; thrive; become; impend; show; conceive; understand; stand; constitute; serve; apply; behave.”

• upamātivaniḥ ← upamāti
• [noun], feminine

• upamātivaniḥ ← vaniḥ ← vani
• [noun], nominative, singular, masculine

वयं कथा केन प्रकारेण दाशेम परिचरेम नमसा स्तोत्रेणान्नेन वा सुदानून् शोभनदानान् मरुतः । एवया एवं क्रियमाणप्रकारेण अच्छोक्तौ आभिमुख्येन वचने निमित्ते सति तान् मरुतः कथं परिचरेम । तेषां दुराराध्यत्वादिति भावः । कथम् । प्रश्रवसः प्रकृष्टान्ना भवन्ति। अच्छोक्तौ। अभिगन्त्र्युक्तिः स्तुतिर्यस्य तादृशे मयि । यद्वा । प्रश्रवसः प्रकृष्टान्नस्य मम अच्छोक्तौ स्तोत्रनिमित्ते सति मरुतः कथा केन प्रकारेण दाशेम । पुनरुक्तिरादार्था । अहिर्बुध्न्यः देवः नः अस्मान् रिषे हिंसकाय मा धात् मा स्थापयतु । स देवः अस्माकं भूत् भवतु उपमातिवनिः शत्रूणां हन्ता ॥

English translation:

“How may we (duly) worship the liberal (Maruts) with praise, how adore the Maruts with present praise in a fitting manner, the glorious Maruts with present praise? may Ahirbudhnya contrive nor for our harm; may he be the destroyer (of our enemies).”

How might we ritually serve with reverence those of good drops, the Maruts traveling their ways, at the invitation—the Maruts of
advancing fame, at the invitation?
Let Ahi Budhnya not set us up to suffer harm. For us let there be
winnings at the distribution (of prizes).

As does upamātivániḥ in 16e. On this form and on the meter of both -vániḥ forms, see Scarlatta 467. On úpamāti- see comm. ad VIII.40.9.

The opening of the vs., kathā́dāśema, echoes 11a kathā́… bravāma. In both cases the object of our action is the Maruts. Another echo is found in evayā́(ḥ), which is a scrambling of yé va évā(ḥ) of 5d and 13a (though yé and -yā(ḥ) are completely different grammatically), in both cases of the Maruts. The sequence in our pāda b, evayā́marútaḥ “the Maruts traveling their ways,” is also matched by the punctuating exclamation evayā́marut found in every vs. of the Anhangslied to the Maruts that ends this maṇḍala (V.87.1-9, tr. there “Maruts on the march”).

How may we serve the Liberal Ones with worship, the Maruts swift of course in invocation, the Maruts far-renowned in invocation?
Let not the Dragon of the Deep annoy us, and gladly may he welcome our addresses.

Wie sollen wir unter Verbeugung den gabenschönen Marut aufwarten, die aus eigenem Antrieb auf die Einladung hin kommen, die weitberühmten Marut auf die Einladung hin? Nicht soll uns Ahi Budhnya zu Schaden bringen; für uns sei er der Gewinner von Schenkungen.

Wie dienen wir den gabenreichen Maruts, den eilend gehnden andachtsvoll beim Anruf? Der Wetterdrache geb uns nicht dem Feind hin, er sei’s, der freundlich unsre Rede annimmt.

Как почитать нам с поклонением обладающих прекрасными дарами
Марутов, спешащих прибыть на зов,
Прославленных Марутов, (спешащих) на зов?
Да не нашлет беду на нас Ахи Будхнья!
Да будет он нам заступником!

• विश्वेदेवा:
• अत्रिः
• पङ्क्तिः
• पञ्चमः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे विद्वानो ! (प्रश्रवसः) उत्तम श्रवण वा अन्न जिनका वे (मरुतः) मनुष्य हम लोग (एवया) गमन क्रिया से (अच्छोक्तौ) सत्य कथन में (नमसा) सत्कार वा अन्न आदि से (सुदानून्) उत्तम दानों को (कथा) कैसे (दाशेम) देवें जैसे (मरुतः) पवन (अच्छोक्तौ) उत्तम वचन में प्रवृत्त कराते हैं, वैसे (नः) हम लोगों को इस विषय में प्रवृत्त करिये। जैसे (बुध्न्यः) अन्तरिक्ष में हुआ (अहिः) मेघ (अस्माकम्) हम लोगों का (उपमातिवनिः) उपमा का विभाग करनेवाला (भूत्) हो और (रिषे) अन्न के लिये हम लोगों को (मा) नहीं (धात्) धारण करे, वैसे आप लोग भी हम लोगों को हिंसा में न प्रवृत्त कीजिये ॥१६॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । हे मनुष्यो ! आप लोग विद्वानों के प्रति प्रश्न करके कि हम लोग क्या देवें और किससे क्या ग्रहण करें, ऐसा निश्चय करके व्यवहार करो और जैसे मेघ स्वयं छिन्न-भिन्न होके अन्यों की रक्षा करता है, वैसे ही विद्वान् जन स्वयं दूसरे से अपकार किये हुये से छिन्न-भिन्न होकर भी अन्यों का सदा उपकार करते हैं ॥१६॥

अन्वय: हे विद्वांसः ! प्रश्रवसो मरुतो वयमेवयाच्छोक्तौ नमसा सुदानून् कथा दाशेम यथा मरुतोच्छोक्तौ प्रवर्त्तयन्ति तथा नोऽस्मानत्र प्रवर्त्तयत। यथा बुध्न्योऽहिरस्माकमुपमातिवनिर्भूत् रिषेऽस्मान् मा धात्तथा यूयमप्यस्मान् हिंसायां मा प्रवर्त्तयत ॥१६॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (कथा) केन प्रकारेण (दाशेम) दद्याम (नमसा) सत्कारेणान्नादिना वा (सुदानून्) उत्तमदानान् (एवया) गमनक्रियया (मरुतः) मनुष्याः (अच्छोक्तौ) सत्योक्तौ (प्रश्रवसः) प्रकृष्टं श्रवः श्रवणमन्नं वा येषान्ते (मरुतः) वायवः (अच्छोक्तौ) सम्यग्वचने (मा) निषेधे (नः) अस्मान् (अहिः) मेघः (बुध्न्यः) अन्तरिक्षे भवः (रिषे) अन्नाय (धात्) दध्यात् (अस्माकम्) (भूत्) भवेत् (उपमातिवनिः) उपमातेर्विभाजकः ॥१६॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः । हे मनुष्या ! यूयं विदुषः प्रति पृष्ट्वा वयं कि दद्याम कस्मात् किं गृह्णीयामेति निश्चित्य व्यवहरत यथा मेघः स्वयं छिन्नो भिन्नो भूत्वाऽन्यान् रक्षति तथैव विद्वांसस्स्वयं पराऽपकारेण छिन्नो भिन्ना भूत्वाप्यन्यान् सदैवोपकुर्वन्ति ॥१६॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोलंकार आहे. हे माणसांनो! तुम्ही विद्वानांना प्रश्न विचारा की, आम्ही कुणाला काय द्यावे? व कुणाकडून काय घ्यावे? हा निश्चयात्मक व्यवहार जाणून घ्या. जसे मेघ स्वतः छिन्नभिन्न होऊन इतरांचे रक्षण करतात. तसेच विद्वान लोक दुसऱ्याकडून त्रास झाला तरीही इतरांवर सदैव उपकार करतात. ॥ १६ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - अतिजगती

इ᳓ति चिन् नु᳓ प्रजा᳓यै पशुम᳓त्यै
दे᳓वासो · व᳓नते म᳓र्तियो व
आ᳓ देवासो वनते म᳓र्तियो वः
अ᳓त्रा शिवां᳓ तनु᳓वो धासि᳓म् अस्या᳓
जरां᳓ चिन् मे नि᳓रृतिर् जग्रसीत

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M
genre M

Morph
cit ← cit (invariable)

íti ← íti (invariable)

nú ← nú (invariable)

paśumátyai ← paśumánt- (nominal stem)
{case:DAT, gender:F, number:SG}

prajā́yai ← prajā́- (nominal stem)
{case:DAT, gender:F, number:SG}

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

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

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

vánate ← √vanⁱ- (root)
{number:SG, person:3, mood:SBJV, tense:AOR, voice:MED}

ā́ ← ā́ (invariable)

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

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

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

vanate ← √vanⁱ- (root)
{number:SG, person:3, mood:SBJV, tense:AOR, voice:MED}

asyā́ḥ ← ayám (pronoun)
{case:ABL, gender:F, number:SG}

átra ← átra (invariable)

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

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

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

cit ← cit (invariable)

jagrasīta ← √gras- (root)
{number:SG, person:3, mood:OPT, tense:PRF, voice:MED}

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

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

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

इति॑ । चि॒त् । नु । प्र॒ऽजायै॑ । प॒शु॒ऽमत्यै॑ । देवा॑सः । वन॑ते । मर्त्यः॑ । वः॒ । आ । दे॒वा॒सः॒ । व॒न॒ते॒ । मर्त्यः॑ । वः॒ ।
अत्र॑ । शि॒वाम् । त॒न्वः॑ । धा॒सिम् । अ॒स्याः । ज॒राम् । चि॒त् । मे॒ । निःऽऋ॑तिः । ज॒ग्र॒सी॒त॒ ॥

• iti
• [adverb]
• “thus; so; iti [word].”

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

• nu
• [adverb]
• “now; already.”

• prajāyai ← prajā
• [noun], dative, singular, feminine
• “people; offspring; being; national; man; prajā [word]; creature; child; descendants; population; race; animal.”

• paśumatyai ← paśumat
• [noun], dative, singular, feminine
• “rich in cattle.”

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

• vanate ← van
• [verb], singular, Present indikative
• “obtain; gain; desire; get; like; love; overcome.”

• martyo ← martyaḥ ← martya
• [noun], nominative, singular, masculine
• “man; people; martya [word]; Earth.”

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

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

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

• vanate ← van
• [verb], singular, Present indikative
• “obtain; gain; desire; get; like; love; overcome.”

• martyo ← martyaḥ ← martya
• [noun], nominative, singular, masculine
• “man; people; martya [word]; Earth.”

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

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

• śivāṃ ← śivām ← śiva
• [noun], accusative, singular, feminine
• “auspicious; benevolent; benign; good-hearted; dear; śiva [word]; holy; nice.”

• tanvo ← tanvaḥ ← tanū
• [noun], genitive, singular, feminine
• “body; self; own(a); person; form.”

• dhāsim ← dhāsi
• [noun], accusative, singular, masculine
• “food.”

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

• jarāṃ ← jarām ← jarā
• [noun], accusative, singular, feminine
• “old age; decrepitude; digestion; Jarā; jarā [word]; vṛddhabandha; grey hair.”

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

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

• nirṛtir ← nirṛtiḥ ← nirṛti
• [noun], nominative, singular, feminine
• “destruction; Nirṛti; adversity.”

• jagrasīta ← gras
• [verb], singular, Perfect optative
• “swallow; eclipse; eclipse; devour; obscure; hide; haunt; sting; eat.”

हे देवासः देवाः वः युष्मान् इति चित् इत्थमेव नु क्षिप्रं प्रजायै पशुमत्यै पशुसहितायापत्याय वनते भजते मर्त्यः मनुष्यो यजमानः । आ देवासः इति पुनरुक्तिरादरार्था। अत्र अस्मिन् यज्ञे शिवां धासिम् अन्नं मे मम अस्याः तन्वः देवैरनुगृहीतस्य पुत्रस्य करोतु निर्ऋतिः देवता । जरां चित् जरां च जग्रसीत ग्रसतु ॥

English translation:

“The mortal (sacrificer) worships you, gods, at all times for progeny and cattle; verily, gods, the mortal worships you; may Nirṛti, on this occasion, sustain my body with salutary food, and keep off decay.”

In just these words now, for the sake of offspring along with cattle, the mortal (seeks to) win you, o gods—the mortal (seeks to) win you
here, o gods.
Otherwise Dissolution might swallow the secure depository beneficial to this body, my own old age.

As noted in the published introduction, vss. 16-17, in a different meter from what precedes (and follows), seem to provide a summary of the preceding hymn, esp. 17, with its self-conscious internal quote íti cin nú “in just these (words) now.” See Janert (Dhāsi, pp. 16-17), who argues this position in some detail.

All the standard tr. (as well as Janert, 42) agree in taking d and e as separate clauses and supplying a verb for c. All consider the clauses contrastive: in d I hope to be granted a pleasant or benevolent dhāsí- for my body, while in e I express the wish that Nirṛti should swallow my old age. But this is directly contrary to what was said in 15ab, where the securing of his old age was an occasion for celebration by the poet.

It is true that two different words for ‘old age’ are involved: jarimán- in 15, jarā́- in 17, but these words do not contrast semantically elsewhere as far as I can see (cf. X.32.5, 8, which contains jarā́- followed by jarimán-) (even though Renou remarks “noter l’opposition”). An important parallel is provided by X.59.4 dyúbhir hitó jarimā́sū́no astu, parātaráṃ sú nírṛtir jihītām “Throughout the days let our old age be secured for us. – Let Dissolution move herself further away.” There old age is ‘secured’ (hitáḥ) as it was in our 15a jarimā́ní dhāyi (both to √dhā), and Dissolution (nírṛtiḥ) is urged to move away. (It should be admitted that that pāda is a refrain to the first three vss. of X.59 and so not necessarily as closely tied to the preceding pāda as it might be.) I therefore doubt that in our vs. the poet is hoping that Dissolution will swallow the old age that he (and other poets) elsewhere want to keep safe.

Instead I think de is the expression of his fear that if he fails to win the gods (abc) Dissolution will succeed in depriving him of his wished-for old age. I have pushed átrā perhaps a bit too much – to ‘otherwise’; I would prefer a ‘lest’ (néd) clause or even a mā́clause, but néd, which becomes well developed in Vedic prose, barely exists in the RV and the poet may have been casting about for a way to express this modality. A further piece of evidence in favor of my interpr. is the word dhāsí.

Although this word often means ‘well-spring’ or ‘source’ (see comm. ad I.62.3, 140.1), in some cases it seems to mean ‘place, depository’ and be associated with (/derived, at least synchronically, from) √dhā. Here the dhāsí- seems to be the nominalization of ní dhāyi in 15 (cf. hitáḥ in X.58.4) — that is, the place in which old age is securely held. I therefore take it as coreferential with jarā́m in e. _________ 18-20 If, as suggested above, 16-17 are the finale of the hymn proper, these 3 (or 2 ¼) were tacked on. They certainly lack the complications of the rest of the hymn. The dominance of female figures is striking.

Thus thinking, O ye Gods, the mortal wins you to give him increase of his herds of cattle: the mortal wins him, O ye Gods, your favour.
Here he wins wholesome food to feed this body: as for mine old age, Nirrti consume it

Also gewinnt euch, ihr Götter, der Sterbliche zu viehreichem Nachwuchs, gewinnt euch, ihr Götter, der Sterbliche. Gewähret dabei ein erfreuliches Gemächte dieses Leibes! Nirriti möge sogar mein Alter verschlingen.

So auch um reichen Nachwuchs unsrer Heerde ruft euch nun an der Sterbliche, o Götter; Nicht möge dieses Leibes liebe Nahrung, noch hier mein Leben Nirriti verschlingen.

Вот так ради потомства, состоящего (также и) из скота,
О боги, вас покоряет смертный,
О боги, покоряет вас смертный.
Сок этого тела (сделайте) здесь благоприятным!
Пусть Небытие проглотит только мою старость!

• विश्वेदेवा:
• अत्रिः
• त्रिष्टुप्
• धैवतः

फिर विद्वद्विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (देवासः) विद्वान् जनो ! जो (मर्त्यः) मनुष्य (वः) आप लोगों को (पशुमत्यै) बहुत पशु विद्यमान जिसमें उस (प्रजायै) प्रजा के लिये (धासिम्) अन्न की (वनते) सेवा करता है और जो (चित्) निश्चय से (इति) इस प्रकार से (अस्याः) इस प्रजा के (तन्वः) शरीर की (शिवाम्) मङ्गलस्वरूप (जराम्) वृद्धावस्था की (आ, वनते) अच्छे प्रकार सेवा करता है और जो (मर्त्यः) मनुष्य (चित्) निश्चय से (मे) मेरे शरीर की मङ्गलस्वरूप वृद्धावस्था का सेवन करता है और (निर्ऋतिः) भूमि के सदृश (अत्रा) इस प्रजा में (वः) आप लोगों के अन्न को (जग्रसीत) खाता है, इस प्रकार हे (देवासः) विद्वान् ! आप लोग हम लोगों के लिये इसको (नु) शीघ्र सिद्ध कीजिये ॥१७॥

भावार्थभाषाः - हे विद्वान् जनो ! आप लोग ऐसा प्रयत्न करो जिससे मनुष्यों की अवस्था बढ़े, जब तक मनुष्य वृद्ध नहीं होते, तब तक ये परीक्षक भी नहीं होते हैं ॥१७॥

अन्वय: हे देवासो ! यो मर्त्यो वः पशुमत्यै प्रजायै धासिं वनते यश्चिदित्यस्याः प्रजायास्तन्वः शिवां जरामा वनते यो मर्त्यश्चिन्मे तन्वः शिवां जरां वनते निर्ऋतिरिवात्रा वो धासिं जग्रसीतेति, हे देवासो ! यूयमस्मभ्यमेतन्नु साध्नुत ॥१७॥

पुनर्विद्वद्विषयमाह ॥

पदार्थान्वयभाषाः - (इति) अनेन प्रकारेण (चित्) निश्चयेन (नु) सद्यः (प्रजायै) (पशुमत्यै) बहवः पशवो विद्यन्ते यस्यां तस्यै (देवासः) विद्वांसः (वनते) सम्भजसि (मर्त्यः) मनुष्यः (वः) युष्मान् (आ) समन्तात् (देवासः) विद्वांसः (वनते) सम्भजति (मर्त्यः) (वः) युष्माकम् (अत्रा) अस्यां प्रजायाम्। अत्र ऋचि तुनुघेति दीर्घः। (शिवाम्) मङ्गलमयीम् (तन्वः) शरीरस्य (धासिम्) अन्नम् (अस्याः) प्रजायाः (जराम्) वृद्धावस्थाम् (चित्) निश्चयेन (मे) मम (निर्ऋतिः) भूमिः। निर्ऋतिरिति पृथिवीनामसु पठितम्। (निघं०१।१) (जग्रसीत) ग्रसते ॥१७॥

भावार्थभाषाः - हे विद्वांसो ! यूयमीदृशं प्रयत्नं कुरुत येन मनुष्याणामायुर्वर्द्धेत यावन्मनुष्या वृद्धा न भवन्ति तावदेते परीक्षका अपि न जायन्ते ॥१७॥

भावार्थभाषाः - हे विद्वानांनो! तुम्ही असा प्रयत्न करा, ज्यामुळे माणसाचे आयुष्य वाढेल. जोपर्यंत माणसे वृद्व होत नाहीत तोपर्यंत ती परीक्षकही होत नाहीत. ॥ १७ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

तां᳓ वो देवाः सुमति᳓म् ऊर्ज᳓यन्तीम्
इ᳓षम् अश्याम वसवः श᳓सा गोः᳓
सा᳓ नः सुदा᳓नुर् मॄळ᳓यन्ती+ देवी᳓
प्र᳓ति द्र᳓वन्ती सुविता᳓य गम्याः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
devāḥ ← devá- (nominal stem)
{case:VOC, gender:M, number:PL}

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

tā́m ← sá- ~ tá- (pronoun)
{case:ACC, gender:F, number:SG}

ūrjáyantīm ← √ūrjay- (root)
{case:ACC, gender:F, number:SG, tense:PRS, voice:ACT}

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

aśyāma ← √naś- 1 (root)
{number:PL, person:1, mood:OPT, tense:AOR, voice:ACT}

góḥ ← gáv- ~ gó- (nominal stem)
{case:ABL, gender:M, number:SG}

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

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

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

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

mr̥ḷáyantī ← √mr̥ḍ- (root)
{case:NOM, gender:F, number:SG, tense:PRS, voice:ACT}

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

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

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

drávantī ← √dru- (root)
{case:NOM, gender:F, number:SG, tense:PRS, voice:ACT}

gamyāḥ ← √gam- (root)
{number:SG, person:3, mood:OPT, tense:AOR, voice:ACT, mood:PREC}

práti ← práti (invariable)

suvitā́ya ← suvitá- (nominal stem)
{case:DAT, gender:N, number:SG}

ताम् । वः॒ । दे॒वाः॒ । सु॒ऽम॒तिम् । ऊ॒र्जय॑न्तीम् । इष॑म् । अ॒श्या॒म॒ । व॒स॒वः॒ । शसा॑ । गोः ।
सा । नः॒ । सु॒ऽदानुः॑ । मृ॒ळय॑न्ती । दे॒वी । प्रति॑ । द्रव॑न्ती । सु॒वि॒ताय॑ । ग॒म्याः॒ ॥

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

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

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

• sumatim ← sumati
• [noun], accusative, singular, feminine
• “benevolence; favor; Sumati.”

• ūrjayantīm ← ūrjay
• [verb noun], accusative, singular
• “strengthen.”

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

• aśyāma ← aś
• [verb], plural, Aorist optative
• “get; reach; enter (a state).”

• vasavaḥ ← vasu
• [noun], vocative, plural, masculine
• “good; good; benign; vasu [word].”

• śasā
• [noun], instrumental, singular, feminine

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

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

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

• sudānur ← sudānuḥ ← sudānu
• [noun], nominative, singular, feminine
• “big; lavish.”

• mṛﾱayantī ← mṛḍay ← √mṛḍ
• [verb noun], nominative, singular
• “pardon.”

• devī
• [noun], nominative, singular, feminine
• “Parvati; queen; goddess; Devi.”

• prati
• [adverb]
• “towards; per; regarding; respectively; according to; until.”

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

• suvitāya ← suvita
• [noun], dative, singular, neuter
• “prosperity; well-being.”

• gamyāḥ ← gam
• [verb], singular, Aorist 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.”

हे देवाः हे वसवः वासयितारः वः युष्माकं स्वभूतां तां प्रसिद्धां सुमतिं शोभनमननसाधनाम् । अन्नेन मतिवृद्धिः ‘अन्नमयं हि सोम्य मनः ’ ( छा. उ. ६. ५. ४ ) इत्यादिषु प्रसिद्धा । ऊर्जयन्तीं बलकरीम् इषम् एषणसाधनमन्नं क्षीरदध्यादिलक्षणं शसा स्तुत्या गोः सकाशात् अश्याम प्राप्नुयाम । सा देवी नः अस्मान् सुविताय सुखाय प्रति गम्याः। प्रतिगम्यात् अभिगच्छेत् । सा इड्देवता विशेष्यते । सुदानुः शोभनदाना मृळयन्ती सुखयन्ती द्रवन्ती अस्मदभिमुखं गच्छन्ती ॥

English translation:

“Divine Vasus, may we obtain from the adorable cow invigorating and mind-sustaining food; may that liberal and benignant goddess, hastening (I, her), come for our felicity.”

Might we obtain that favor of yours, o gods, good ones, the nourishing refreshment of the cow, through (this) recitation.
That gracious goddess of good drops [/gifts] should come toward us at a run, for our welfare.

Despite the word order, I follow Janert (contra the standard tr.) in construing pāda-final góḥ with íṣam, rather than with immediately preceding śásā, which saves us from determining what the recitation or instruction of the cow is.

O Gods, may we obtain from you this favour, strengthening food through the Cow’s praise, ye Vasus.
May she who gives good gifts, the gracious Goddes. s, come speeding nigh to us for our well-being.

Diese Gunst von euch, ihr Götter, das stärkende Labsal möchten wir erlangen, ihr Guten, durch die Zusage einer Kuh. Diese gabenschöne, barmherzige Göttin möge eilig uns entgegenkommen zur Wohlfahrt.

Lasst uns erlangen diese Huld, o Götter, den kräft’gen Trunk durch Gunst der Kuh, o Gute, Sie, huldvoll, reichlich träufelnd uns, die Göttin komm eilend uns zum Wohlergehn entgegen.

Этой вашей, о боги, милости, приносящей силу,
Жертвенной услады пусть достигнем мы, о благие, благодаря наставлению коровы.
Пусть эта обладающая прекрасными дарами милостивая богиня
Бегом прибежит навстречу для (нашей) удачи!

• विश्वेदेवा:
• अत्रिः
• जगती
• निषादः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (देवाः) धार्मिक विद्वान् जनो ! जो (सुदानुः) उत्तम दान से युक्त (मृळयन्ती) सुख देती (प्रति द्रवन्ती) जानती वा चलती हुई (देवी) विद्यायुक्त स्त्री (सुविताय) ऐश्वर्य्य के लिये (वः) आप लोगों को प्राप्त होती है (ताम्) उसको (ऊर्जयन्तीम्) तथा पराक्रम आदि के दान से वृद्धि कराती हुई (सुमतिम्) श्रेष्ठ बुद्धि को और (इषम्) अन्न को हम लोग (अश्याम) भोगें। हे (वसवः) उत्तम गुणों में निवास किये हुए जनो ! जो (गोः) पृथिवी के मध्य में (शसा) प्रशंसा के साथ वर्त्तमान है (सा) वह (नः) हम लोगों को प्राप्त हो। और हे विद्यायुक्त स्त्री ! आप इन जनों के (प्रति) प्रति (गम्याः) प्राप्त हूजिये ॥१८॥

भावार्थभाषाः - मनुष्य सदा उत्तम प्रकार घृत आदि के संस्कार से युक्त बुद्धि और बल के बढानेवाले अन्न का सदा भोग करें, जिससे बुद्धि यश और धन बढ़े ॥१८॥

अन्वय: हे देवा या सुदानुर्मृळयन्ती प्रति द्रवन्ती देवी सुविताय वो याति तामूर्जयन्तीं सुमतिमिषं च वयमश्याम। हे वसवो ! या गोः शसा सह वर्त्तते सा नोऽस्मान् प्राप्नोतु। हे विदुषि स्त्रि ! त्वमेतान् प्रति गम्याः ॥१८॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (ताम्) (वः) युष्मान् (देवाः) धार्मिका विद्वांसः (सुमतिम्) श्रेष्ठां प्रज्ञाम् (ऊर्जयन्तीम्) पराक्रमादिदानेनोन्नयन्तीम् (इषम्) अन्नम् (अश्याम) भुञ्जीमहि (वसवः) शुभगुणेषु कृतनिवासाः (शसा) प्रशंसया (गोः) पृथिव्या मध्ये (सा) (नः) अस्मान् (सुदानुः) उत्तमदाना (मृळयन्ती) सुखयन्ती (देवी) विदुषी (प्रति) (द्रवन्ती) जानन्ती गच्छन्ती वा (सुविताय) ऐश्वर्य्याय (गम्याः) प्राप्नुयाः ॥१८॥

भावार्थभाषाः - मनुष्याः सदा सुसंस्कृतं बुद्धिबलवर्धकमन्नं सदाऽदन्तु येन प्रज्ञा कीर्त्तिर्धनं च वर्धेत ॥१८॥

भावार्थभाषाः - माणसांनी सदैव उत्तम प्रकारे घृत इत्यादीच्या संस्काराने युक्त बुद्धी व बल वाढविणाऱ्या अन्नाचा सदा भोग करावा. ज्यामुळे बुद्धी, यश व धन वाढेल ॥ १८ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - त्रिष्टुप्

अभि᳓ न इ᳓ळा यूथ᳓स्य माता᳓
स्म᳓न् नदी᳓भिर् उर्व᳓शी वा गृणातु
उर्व᳓शी वा बृहद्दिवा᳓ गृणाना᳓
अभिऊर्ण्वाना᳓ प्रभृथ᳓स्य आयोः᳓

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
abhí ← abhí (invariable)

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

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

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

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

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

nadī́bhiḥ ← nadī́- (nominal stem)
{case:INS, gender:F, number:PL}

smát ← smát (invariable)

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

vā ← vā (invariable)

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

gr̥ṇānā́ ← √gr̥̄- 1 (root)
{case:NOM, gender:F, number:SG, tense:PRS, voice:MED}

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

vā ← vā (invariable)

abhyūrṇvānā́ ← √vr̥- (root)
{case:NOM, gender:F, number:SG, tense:PRS, voice:MED}

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

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

अ॒भि । नः॒ । इळा॑ । यू॒थस्य॑ । मा॒ता । स्मत् । न॒दीभिः॑ । उ॒र्वशी॑ । वा॒ । गृ॒णा॒तु॒ ।
उ॒र्वशी॑ । वा॒ । बृ॒ह॒त्ऽदि॒वा । गृ॒णा॒ना । अ॒भि॒ऽऊ॒र्ण्वा॒ना । प्र॒ऽभृ॒थस्य॑ । आ॒योः ॥

• abhi
• [adverb]
• “towards; on.”

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

• iﾱā ← iḍā
• [noun], nominative, singular, feminine
• “refreshment; iḍā [word]; comfort; cow.”

• yūthasya ← yūtha
• [noun], genitive, singular, masculine
• “herd; troop; battalion.”

• mātā ← mātṛ
• [noun], nominative, singular, feminine
• “mother; mātṛkā; mātṛ [word]; parent; Salvinia cucullata Roxb.; Citrullus colocynthis Schrad.; cow.”

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

• nadībhir ← nadībhiḥ ← nadī
• [noun], instrumental, plural, feminine
• “river; nadī; nadī [word]; Premna spinosa Roxb..”

• urvaśī
• [noun], nominative, singular, feminine
• “Urvaśī.”

• vā
• [adverb]
• “or; optionally; either.”

• gṛṇātu ← gṛ
• [verb], singular, Present imperative
• “praise.”

• urvaśī
• [noun], nominative, singular, feminine
• “Urvaśī.”

• vā
• [adverb]
• “or; optionally; either.”

• bṛhaddivā ← bṛhat
• [noun]
• “large; great; loud; high; much(a); exalted; abundant; intensive; strong; huge.”

• bṛhaddivā ← divā ← diva
• [noun], nominative, singular, feminine
• “day; sky; Svarga.”

• gṛṇānābhyūrṇvānā ← gṛṇānā ← gṛ
• [verb noun], nominative, singular
• “praise.”

• gṛṇānābhyūrṇvānā ← abhyūrṇvānā ← abhivṛ ← √vṛ
• [verb noun], nominative, singular
• “cover.”

• prabhṛthasyāyoḥ ← prabhṛthasya ← prabhṛtha
• [noun], genitive, singular, masculine

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

अभि गृणातु नः अस्मान् इळा भूमिः यूथस्य गोसंघस्य माता निर्मात्री । यद्वा इळा गोरूपधरा मनोः पुत्रीत्याहुः । यद्वा यूथस्य मरुद्गणस्य निर्मात्रीला माध्यमिकी वाक् । अथवा उर्वशी माध्यमिकी वाक् । नदीभिः गङ्गादिभिः सह गृणातु । स्मच्छब्दः प्रशम्तवचन इत्युक्तम् । प्राशस्त्यं गृणातु । वा अथवा उर्वशी बृहद्दिवा प्रभूतदीप्तिः गृणाना शब्दयन्त्यस्मदीयं कर्म प्रशंसन्ती अभ्यूर्ण्वाना आच्छादयन्ती । कम् । आयोः आयुं मनुष्यं यजमानम् । केन । प्रभृथस्य तेजसो वोदकस्य वा दानेन । ‘प्रभृथस्य तेजसो वोदकस्य ’ ( निरु. ११. ४९ ) इति निरुक्तम् । अथवा प्रभृथस्य प्रभरणवत आयोर्यज्ञमभ्यूर्ण्वानाच्छादयन्ती ॥

English translation:

“May Iḷā, the mother of the herd, and Urvaśī with the rivers, be favourable to us; may the bright-shining Urvaśī (come), commanding our devotion, and investing the worshipper with light.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Iḷā and Urvaśī: iḷā = the earth, or the daughter of Manu, in the form of a cow, the mother of the herd, yūthasya mātā; or, the latter may be applied to the company of the Maruts, when Iḷā may be madhyamikā vāk, middle, articulate or human speech; or, the latter sense may be applied to Urvaśī; investing the worshipper with light: abhyūrṇarvānā prabhṛthasyā yoḥ: the latter term should be read ayum, in the accusative ative, man or the yajamāna;

Prabhṛta = light, tejas, or water, udakam (Nirukta 2.49) and being in the genitive tive, requires dānena, by the gift of; or, the ellipse may be filled up by yajñam, when the sentence will be: covering or protecting the sacrifice of the man making the offering

Let Iḍā, mother of the flock, greet us, or let Urvaśī, along with the rivers.
Or Urvaśī Br̥haddivā, being sung, covering herself, (mother) of the
(ritual) presentation, mother of Āyu, ᳓

May Ila, Mother of the herds of cattle, and Urvasi with all the streams accept us;
May Urvasi in lofty heaven accepting, as she partakes the oblation of the living,

Ila, die Mutter der Herde oder Urvasi samt den Flüssen soll uns zustimmen. Oder Urvasi vom hohen Himmel, die gepriesene, die sich verhüllende Mutter der Darbringung des Ayu:

Uns sei der Heerde Mutter, Ida, oder mit ihren Strömen Urvaçi gewogen; Verborgen fördre sie des Menschen Gabe und fördre uns die kraftbegabte Nahrung.

Ида, мать стада, или Урваши
Вместе с реками пусть нас поддержат, воспевая,
Или же Урваши с высокого неба, воспевая,
Скрывающаяся (мать) жертвоприношения у Аю!

• विश्वेदेवा:
• अत्रिः
• निचृज्जगती
• निषादः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जो (इळा) प्रशंसा करने योग्य वाणी वा भूमि (यूथस्य) समूह की (माता) आदर करनेवाली माता के सदृश (नः) हम लोगों की (अभि, गृणातु) सब ओर से स्तुति करे (वा) वा (आयोः) जीवन की (उर्वशी) बहुत वश में होते हैं, जिससे ऐसी वाणी (नदीभिः) श्रेष्ठों के सदृश नाड़ियों से (स्मत्) ही स्तुति करे (वा) वा (बृहद्दिवा) बड़ा प्रकाश जिसका ऐसी (गृणाना) स्तुति करनेवाली (उर्वशी) और बहुतों को वश में करनेवाली बुद्धि (अभ्यूर्ण्वाना) संमुखता से अर्थों को ढाँपती हुई (प्रभृथस्य) प्रकर्षता से धारण किये गये जीवन की स्तुति करे ॥१९॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । हे मनुष्यो ! आप लोग जो सत्यभाषण से युक्त वाणी को धारण करें तो आप लोगों की अवस्था बढ़े ॥१९॥

अन्वय: हे मनुष्या ! येळा यूथस्य मातेव नोऽस्मानभि गृणातु वायोरुर्वशी नदीभिस्स्मद् गृणातु वा बृहद्दिवा गृणानोर्वश्यभ्यूर्ण्वाना प्रभृथस्यायोर्गृणातु ॥१९॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (अभि) (नः) अस्मान् (इळा) प्रशंसनीया वाग्भूमिर्वा (यूथस्य) समूहस्य (माता) मान्यकर्त्री जननीव (स्मत्) एव (नदीभिः) सद्भिरिव नाडीभिः (उर्वशी) उरवो बहवो वशे भवन्ति यया सा वाणी। उर्वशीति पदनामसु पठितम्। (निघं०४.२) (वा) (गृणातु) स्तौतु (उर्वशी) बहुवशकर्त्री प्रज्ञा (वा) (बृहद्दिवा) बृहती द्यौः प्रकाशो यस्याः सा (गृणाना) स्ताविका (अभ्यूर्ण्वाना) आभिमुख्येनार्थानाच्छादयन्ती (प्रभृथस्य) प्रकर्षेण ध्रियमाणस्य (आयोः) जीवनस्य ॥१९॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः । हे मनुष्या ! यूयं यदि सत्यभाषणयुक्तां वाणीं धरत तर्हि युष्माकमायुर्वर्धेत ॥१९॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. हे माणसांनो! तुम्ही सत्य भाषणयुक्त वाणी वापरली तर तुमचे आयुष्य वाढेल. ॥ १९ ॥

• देवता - विश्वेदेवाः
• ऋषिः - भौमोत्रिः
• छन्दः - एकपदा विराट्

सि᳓षक्तु न ऊर्जवि᳓यस्य पुष्टेः᳓

Strata
Archaic

Pāda-label
genre M

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

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

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

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

सिस॑क्तु । नः॒ । ऊ॒र्ज॒व्य॑स्य । पु॒ष्टेः ॥

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

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

• ūrjavyasya ← ūrjavya
• [noun], genitive, singular, masculine

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

ऊर्जव्यस्य एतन्नामकस्य राज्ञः पुष्टेः पोषकस्य संबन्धिनः नः अस्मान् सिषक्तु सेवताम् । सामर्थ्याद्देवसंघ इति गम्यते । अथवोर्वशी मरुद्गणो वा गृह्यते प्रकृतत्वादिति ॥ ॥ १६ ॥

English translation:

“May she cherish us (as the servants) of our patron Ūrjavya.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Siṣaktu na ūrjavyasya puṣṭeḥ: urjavya is the name of a rājā;

Puṣṭeḥ = poṣakasya, one who cherishes or patronizes; the nominative native to the verb may be either Urvaśī or Iḷā or the Marudgaṇaḥ, the company of the Maruts

Of the nourishing prosperity [/of the prosperity of Ūrjavya]—let her accompany us. ᳓

Visit us while she shares Urjavya’s food.

Die Mutter des Wohlstandes des Urjavya soll uns zur Seite stehen.

Да поможет нам (мать) процветания Урджавьи!

• विश्वेदेवा:
• अत्रिः
• त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - जो विद्वान् होवे वह (नः) हम लोगों को (ऊर्जव्यस्य) बहुत बल से प्राप्त (पुष्टेः) पुष्टि के योग का (सिषक्तु) सेवन करे ॥२०॥

भावार्थभाषाः - जो जगत् का उपकार करनेवाला होता है, वही सम्पूर्ण विद्याओं के सम्बन्ध करने योग्य होता है ॥२०॥ इस सूक्त में विश्वेदेवों के गुण वर्णन करने से इस सूक्त के अर्थ की इस से पूर्व सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥ यह इकतालीसवाँ सूक्त और सोलहवाँ वर्ग समाप्त हुआ ॥

अन्वय: यो विद्वान् भवेत् स न ऊर्जव्यस्य पुष्टेर्योगं सिषक्तु ॥२०॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (सिषक्तु) परिचरतु (नः) अस्मान् (ऊर्जव्यस्य) बहुबलप्राप्तस्य (पुष्टेः) ॥२०॥

भावार्थभाषाः - यो जगदुपकारी भवति स एव सर्वविद्यासम्बन्धं कर्त्तुमर्हति ॥२०॥ अत्र विश्वेषां देवानां गुणवर्णन कृतमतोऽस्य सूक्तस्यार्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इत्येकचत्वारिंशत्तमं सूक्तं षोडशो वर्गश्च समाप्तः ॥

भावार्थभाषाः - जो जगावर उपकार करणारा असतो तोच संपूर्ण विद्येशी संलग्न असतो. ॥ २० ॥