०४४

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - जगती

त꣡म् प्रत्न꣡था पूर्व꣡था विश्व꣡थेम꣡था
ज्येष्ठ꣡तातिम् बर्हिष꣡दं सुवर्वि꣡दम्
प्रतीचीनं꣡ वृज꣡नं दोहसे गिरा꣡
आशुं꣡ ज꣡यन्तम् अ꣡नु या꣡सु व꣡र्धसे

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

Morph
imáthā ← imáthā (invariable)
{}

pratnáthā ← pratnáthā (invariable)
{}

pūrváthā ← pūrváthā (invariable)
{}

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

viśváthā ← viśváthā (invariable)
{}

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

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

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

dohase ← √duh- (root)
{number:SG, person:2, mood:SBJV, tense:PRS, voice:MED}

girā́ ← gír- ~ gīr- (nominal stem)
{case:INS, gender:F, number:SG}

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

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

ánu ← ánu (invariable)
{}

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

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

várdhase ← √vr̥dh- (root)
{number:SG, person:2, mood:IND, tense:PRS, voice:MED}

yā́su ← yá- (pronoun)
{case:LOC, gender:F, number:PL}

तम् । प्र॒त्नऽथा॑ । पू॒र्वऽथा॑ । वि॒श्वऽथा॑ । इ॒मऽथा॑ । ज्ये॒ष्ठऽता॑तिम् । ब॒र्हि॒ऽसद॑म् । स्वः॒ऽविद॑म् ।
प्र॒ती॒ची॒नम् । वृ॒जन॑म् । दो॒ह॒से॒ । गि॒रा । आ॒शुम् । जय॑न्तम् । अनु॑ । यासु॑ । वर्ध॑से ॥

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

• pratnathā
• [adverb]

• pūrvathā
• [adverb]

• viśvathemathā ← viśvathā
• [adverb]

• viśvathemathā ← imathā
• [adverb]

• jyeṣṭhatātim ← jyeṣṭhatāti
• [noun], accusative, singular, feminine

• barhiṣadaṃ ← barhiṣadam ← barhiṣad
• [noun], accusative, singular, masculine
• “Pitṛ.”

• svarvidam ← svarvid
• [noun], accusative, singular, masculine

• pratīcīnaṃ ← pratīcīnam ← pratīcīna
• [noun], accusative, singular, neuter
• “facing.”

• vṛjanaṃ ← vṛjanam ← vṛjana
• [noun], accusative, singular, neuter
• “community; settlement.”

• dohase ← duh
• [verb noun]
• “milk.”

• girāśuṃ ← _ ← √_
• [?]
• “_”

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

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

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

• vardhase ← vṛdh
• [verb], singular, Present indikative
• “increase; grow; vṛdh; increase; succeed; strengthen; grow up; spread.”

इयमुत्तरा च द्वे ऐन्द्र्याव् इत्य् आहुः । तत्रोपपत्तिमेवमाहुः ।

तं प्रत्नथा इत्येषा शुक्रा-मन्थिग्रहणे विनियुक्ता । ऐन्द्रौ च शुक्रामन्थिनौ । ’ यदैन्द्रं शंसति तेन शुक्रामन्थिना उक्थवन्तौ’ ( ऐ. ब्रा. ३. १ ) इति हि ब्राह्मणम् । अध्वर्युसंप्रैषोऽपि भवति । ‘प्रातःप्रातः सवस्य शुक्रवतो मधुश्चुत इन्द्राय सोमान्प्रस्थितान्प्रेष्य’ (श. ब्रा. ४. २. १. २३) इति । प्रशास्तृप्रैषश्च भवति ‘होता यक्षदिन्दं प्रातः प्रातःसावस्य’ ( आश्व. श्रौ. ५. ५) इत्यादि । ‘प्रस्थिता इन्द्राय सोमाः’ इति याज्या चैन्द्री ‘इदं ते सोम्यं मधु’ ( आश्व. श्रौ. ५. ५ ) इति । तस्माद् ऐन्द्र्यौ ॥

तम् इन्द्रं प्रत्नथा पुरातना यजमाना इव पूर्वथा अस्मदीयाः पूर्वे यथा विश्वथा विश्वे सर्वे प्राणिनो यथा इमथा इमे इदानीं वर्तमानाः यजमानाः । ते यथेन्द्रस्य स्तुत्या फलमलभन्त तद्वद्वयमपि हे अन्तरात्मन् त्वमपि ज्येष्ठतातिं ज्येष्ठं बर्हिषदं बर्हिषि सीदन्तं स्वर्विदं सर्वज्ञं सर्वस्य लम्भयितारं वा प्रतीचीनं प्रत्यस्मदभिमुखमञ्चन्तं वृजनम् । बलनामैतद्बलवति वर्तते । बलवन्तम् आशुं शीघ्रगामिनं व्याप्तं वा जयन्तं सर्वमभिभवन्तमिन्द्रं गिरा स्तुत्या साधनेन दोहसे धुक्ष्व सर्वदा सर्वान् कामान् । इत्यन्तरात्मनः’ प्रैषः’ । यासु स्तुतिषु वर्धसे प्रवृद्धो भवसि वर्धयसि वेन्द्रं यया स्तुत्येति । यास्विति व्यत्ययेन बहुवचनम् ॥ ꣡

अत्रापि स एवेन्द्रः प्रत्यक्षेण स्तूयते । प्रत्न-शब्दः पुराणवचनः । ‘प्रगस्य गलोपः’ इति व्युत्पादितः । थेत्य् उपमायाम् । ‘प्रत्नपूर्वविश्वेमात्थाल् छन्दसि’ इति थाल्, लिति प्रत्ययात्पूर्वस्योदात्तत्वम् । तम् इत्यत्र त्वां स्तुम इति शेषः । अयमर्थः -

यथा (वासिष्ठ-)शक्त्य्-आदयः पुराणास् त्वाम् अस्तुवन्, तथा वयमपि त्वां स्तुमः ।
यथा च ततोपि पूर्वे भृगु-प्रभृतयो मदीयाः पित्रादयो वा त्वाम् अस्तुवन् तथा वयं स्तुमः ।
यथा विश्वे ऽपि त्वां स्तुवन्ति तथा च स्तुमः ।
यथा वा इमे वर्तमानास्त्वां स्तुवन्ति तथा स्तुमः ।

कीदृशम् ? ज्येष्ठ-तातिं प्रशस्य-तमम् । ‘वृकज्येष्ठाभ्याम्’ इति स्यार्थिकस्तातिल्प्रत्ययः ।
बर्हिषि यागे सीदतीति बर्हि-षदं, पृषोदरादित्वात् सकारलोपः, ‘सत्सूद्विष’ इत्यादिना क्विप् ।
सुवः स्वर्गम् आदित्यं वा वेत्तीति सुवर्-विदम् ।

अधुनार्धर्चा ऽन्तरेण स्तुति-हेतुम् आह -
त्वां खलु प्रतीचीनं प्रतीचीनगतिं पराङ्-मुखम् अपि - सामर्थ्यान् मेघम् । ‘विभाषाञ्चेरदिक्स्त्रियाम्’ इति खः ।

वृजनं बलवन्तम् । उभयत्र मत्वर्थीर्योकारः ।
प्रतीचीना गतिरस्यास्तीति प्रतीचीनम् । मत्वर्थीयोकारो लुप्यते ।
गिरा गर्जित-लक्षणया शब्देन जयन्तं लोकानभिभवन्तम् ।
आशुं शीघ्रं, व्यापकं वा दिगन्तानां । ‘कृपावाजि’ इत्युण्प्रत्ययः । इर्दृशं मेघं दोहसे क्षारयसि । विकरणव्यत्ययेन शप्, स्वरितेत् । य इति वाध्याह्रियते, यस्त्वं धोक्षि तं स्तुमः ।

क्व पुनस्तुमः? इति चेत्, आह – यासु क्रियासु याग-लक्षणासु त्वम् अनुवर्धसे अनुक्रमेण वृद्धिं गच्छासि, स्तुत्यनन्तरं वा वृद्धिं गच्छसि, तासु स्तुमः ।

यद्वा - यासु स्तुतिषु त्वमनुवर्धसे स्तुतो वृद्धिं गच्छसि तास्स्तुतीः कुर्म इति शेषः । स्तुत्या हि स्तोतव्यो वर्धते, यथा ‘वर्धन्तु त्वा सुष्टुतयः’ इति ।

यद्वा - ईदृशं मेघं दोहसे । कम्? वृजनं बलकरम् उदकं गिरा गर्जितेनोपलक्षितः ॥

English translation:

“In like manneer as the ancient (sages), those our predecessors, as all sages, and those of the present period (have obtained their wishes by his praise), so do you by praise extract (my desires) from him who is the oldest and best (of the gods), who is seated on the sacred grass, who is cognizant of heaven, coming to our presence, vigorous, swift, victorious, for by such praises you exalt him.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Yajus. 7.12; by such praises you exalt him: Or, anu yāsu vardhase may be applied to Indra, you prosper, Indra, by such praises

Him—in the primordial way, in the earlier way, in every way, in this way here—(him who is) preeminence (itself), who sits on the ritual grass
and finds the sun,
him facing toward (our) community will you milk out with song, the swift one conquering (the cows? the waters?), among whom you grow strong.

Save for the fronted pronoun tám, this hymn opens with a remarkable series of universalizing adverbs, identically formed with -(á-)thā suffix and linking the current ritual situation (the final one in the series, imáthā ‘in this way here’, a hapax) to that of every time and place: pratnáthā pūrváthā viśváthā. This may give us a foretaste of the poet’s laying bare the underlying identity of the two central ritual substances, fire and soma, and of the service accorded them in the sacrifice.

The poet then, in my opinion, produces a red herring: most of the descriptors found in this vs. could apply to Indra – esp. āśúṃ jáyantam; cf. āśúṃ jétāram of Indra in VIII.99.7. And most interpreters fall into this trap: as Geldner says in his n. 1, “all commentators” identify tám as Indra – incl. Geldner himself, Renou, and Oldenberg (Witzel Gotō forego referents). However, both Agni and Soma receive these or similar descriptors elsewhere. Agni and Soma are both located on the ritual grass (Agni: III.14.2, etc.; Soma: I.16.6, etc.); both are called svarvíd- (more often than Indra; Agni: III.3.5, 10, etc.; Soma: VIII.48.15, etc.), jyéṣṭha- (Agni: I.127.2, etc.; Soma: IX.66.16, etc.), and āśú- (Agni: IV.7.4, etc.; Soma: IX.56.1, etc.). Soma is qualified as jáyant- (I.91.21, etc.), and though Agni is not modified by this participle, he is the subject of verbal forms of √ji (e.g., VI.4.4). All of these are, of course, fairly generic characterizations; the point here is that nothing requires us to leap to the conclusion that Indra is the referent.

Another way to approach the question of the referent of tám is to consider what referent is appropriate as an obj. to dohase ‘you will milk’ – which first may require us to identify the subj. of this 2nd sg. verb (by most lights: Renou takes it as a sigmatic 1st sg., which seems unnec. and doesn’t fit the semantic profile of -se 1st singulars). With Sāyaṇa. and Geldner, I take it as the self-address of the poet, who will perform his milking task ‘with song’ (girā́). The middle of √duh generally takes milk (either real or metaphorical) as its object, and both Agni and Soma can be conceived of as milk products – the churning of the fire sticks and the pressing of the soma plant both involve physical actions not unlike milking and what is produced is a fluid or something (fire) that behaves rather like one. Indra is not entirely excluded, however; he could be configured as a cow, “milked” with a praise hymn for him to produce goods. However, as I just said, the milk itself, rather than the cow, is the typical obj. of medial √duh, and so the substances fire and/or soma are more likely referents.

Let us now turn to pāda d. This also contains a 2nd sg. med. present, várdhase, in a relative clause whose rel. prn., fem. loc. pl. yā́su, has no possible referent in the rest of the vs. Before turning to that problem, I will first say that I do not consider the 2nd sg. subj. of várdhase to be the same as that of dohase. Instead I think we have switched to the unidentified god/ritual substance referred to by the acc. sg. in the rest of the vs. Although this introduces an interpretational complication, I would point out that in the next vs. (2cd), the god/substance definitely appears in the 2nd person, and note also 8b, which contain a similarly structured rel. cl. … yā́su nā́ma te#, where the 2nd ps. refers to the god/substance. And, most important, the rel. cl. of 1d shows a closer affinity to Agni and Soma than the generic epithets in the rest of the vs. But first we must identify a possible referent or referents for the fem. yā́su.

The standard ploy, which I think is basically correct, is to supply a fem. pl. obj. to jáyantam ‘winning’ – generally ‘cows’ (Geldner, Renou, Witzel Gotō). Oldenberg suggests rather ‘waters’, which Geldner argues against (n. 1d). Certainly both ‘cows’ and ‘waters’ (both fem. pl.) occur as objects to √ji – and I see no reason to choose between the two; in fact the reason for not specifying either one is to allow both to be understood, under the neutralizing rel. prn. yā́su. Both Agni and Soma have connections to both cows and waters: Agni is nourished by the streams of ghee (a milk product) poured into the fire, and in a well-known myth he ran away and entered the waters. Soma is mixed with cows’ milk, as is endlessly emphasized in the IXth Maṇḍala, and before soma is pressed, it is soaked in water to swell the stalks. A third possible fem. pl. referent connected with Agni is plants, in which he is invisible and inherent until kindled. Let us consider some passages whose phraseology resembles our own. In II.13.1 …

apáḥ … ā́viśad yā́su várdhate Soma, unnamed, “entered the waters among which he grows strong.” (Note the nearly identical rel. cl.) For Agni cf. I.95.5 … vardhate …

āsu “he grows strong among/in them” (here prob. = plants); I.141.5 ā́d ín mātṝ́r ā́viśad yā́su … ví vāvrdhe ̥ “Just after that he entered into his mothers, within whom ….

he grew widely” (again prob. plants; note that vāvṛdhe, as transmitted without accent, is not part of the rel. cl. If the transmitted form is correct). The connection of a fem.

loc. pl. and a form of √vṛdh in these passages is striking, and it is Agni and Soma who participate in this phraseology.

Thus, in my opinion, by the end of the vs. the poet has narrowed down the possible referents and set up the rhetorical situation that will dominate the rest of the hymn: an unidentified masc. sg. referent, who can be simultaneously Agni and Soma, and a set of fem. pl. attendants, likewise unidentified, who are connected to the masculine figure.

As in the first old times, as all were wont, as now, he draweth forth the power turned hitherward with song,
The Princedom throned on holy grass, who findeth light, swift, conquering in the’ plants wherein he waxeth strong.

Him, as aforetime, as of old, as always, as now,
The prince, who hath his seat on the strew and knoweth the heaven,
The favouring, the strong, thou milkest with thy speech,
The swift who is victor in those among whom thou dost wax.

Aus ihm, dem Barhissitzer, dem Sonnenfinder, sollst du wie in früherer Zeit, wo die Vorfahren, wie alle, wie die Gegenwärtigen den Vorrang für uns und hinwiederum einen Opferbund mit dem Loblied herausmelken und ein Rennpferd, das Kühe gewinnt, an denen du nach und nach reich wirst.

Auf alte Art, auf frühere Art, auf alle Art, auf diese Art melkst du [Indra] aus diesem [Soma], der auf die Streu gestellt ist, und Glück verschafft, dir Oberherrschaft und Kraftfülle, aus dem hergewandten durch Hülfe des Liedes, aus dem scharfen, der die [Säfte] gewinnt, an denen du erstarkst.

Наподобие древних, наподобие прежних, наподобие всех, наподобие этих (теперешних)
(Ты должен подоить) верховного владыку, (того, кто сидит) на жертвенной соломе, кто находит небо!
Ты должен подоить (его) с помощью хвалебной песни, чтобы он повернулся к (нашей) общине,
(Этого) быстрого, завоевывающего (коров), от которых ты будешь укрепляться.

• विश्वेदेवा:
• अत्रिः
• याजुषीपङ्क्ति
• पञ्चमः

अब पन्द्रह ऋचावाले चवालीसवें सूक्त का प्रारम्भ है, उसके प्रथम मन्त्र में सूर्यरूपता से राजगुणों को कहते हैं ॥

पदार्थान्वयभाषाः - हे राजन् ! जो आप (गिरा) वाणी से (प्रत्नथा) पुराने के सदृश (पूर्वथा) पूर्व के सदृश (विश्वथा) सम्पूर्ण संसार के सदृश (इमथा) इसके सदृश (ज्येष्ठतातिम्) जेठे ही को (बर्हिषदम्) उत्तम आसन वा अन्तरिक्ष में स्थित होनेवाले (स्वर्विदम्) सुख को जानते जिससे उस (प्रतीचीनम्) हम लोगों के सम्मुख प्राप्त होते हुए (वृजनम्) बल को तथा (आशुम्) शीघ्रकारी संग्राम को (जयन्तम्) जीतते हुए को (दोहसे) पूर्ण करते हो (तम्) उन आपको और (यासु) जिनमें (अनु, वर्धसे) वृद्धि को प्राप्त होते हो, उन सेनाओं और उन प्रजाओं की हम लोग निरन्तर वृद्धि करें ॥१॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। हे मनुष्यो ! जो प्राचीन रीति से प्राचीन उत्तम राजाओं के तुल्य पिता के सदृश राज्य का उत्तम प्रकार पालन करके पूर्ण बलयुक्त सेना को कर शीघ्र विजय को प्राप्त हुई प्रजाओं को सुख के अनुकूल वर्त्तावें, उन्हीं को उत्तम अधिकार में नियुक्त करिये, जिससे राजा और प्रजा का निरन्तर सुख बढ़े ॥१॥

अन्वय: हे राजन् ! यस्त्वं गिरा प्रत्नथा पूर्वथा विश्वथेमथा ज्येष्ठतातिं बर्हिषदं स्वर्विदं प्रतीचीनं वृजनमाशुं जयन्तं दोहसे तं त्वां यास्वनु वर्धसे ताः सेना प्रजाश्च वयं सततं वर्धयेम ॥१॥

अथ सूर्यरूपतया राजगुणानाह ॥

पदार्थान्वयभाषाः - (तम्) (प्रत्नथा) प्रत्नमिव (पूर्वथा) पूर्वमिव (विश्वथा) विश्वमिव (इमथा) इममिव (ज्येष्ठतातिम्) ज्येष्ठमेव (बर्हिषदम्) बर्हिष्युत्तमासनेऽन्तरिक्षे वा सीदन्तम् (स्वर्विदम्) स्वः सुखं विदन्ति येन तम् (प्रतीचीनम्) अस्मान् प्रत्यभिमुखं प्राप्नुवन्तम् (वृजनम्) बलम् (दोहसे) पिपरसि (गिरा) वाण्या (आशुम्) शीघ्रकारिणं सङ्ग्रामम् (जयन्तम्) विजयमानम् (अनु) (यासु) (वर्धसे) ॥१॥

भावार्थभाषाः - अत्रोपमालङ्कारः । हे मनुष्या ! ये सनातनरीत्या पूर्वोत्तमराजवत्पितृवद् राष्ट्रं सम्पाल्य पूर्णबलां सेनां कृत्वा सद्योविजयमानाः प्रजाः सुखानुकूला वर्त्तयन्तु तानेवोत्तमाऽधिकारे नियोजयत यतो राजप्रजानां सततं सुखं वर्धेत ॥१॥

या सूक्तात सूर्य, मेघ व विद्वानांच्या गुणांचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची पूर्वसूक्तार्थाबरोबर संगती जाणावी.

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. हे माणसांनो! जे प्राचीन उत्तम राजांप्रमाणे, पित्याप्रमाणे राज्याचे पालन चांगल्या प्रकारे करून तात्काळ विजय प्राप्त करणाऱ्या बलवान सेनेद्वारे प्रजेच्या सुखासाठी झटतात त्यांनाच उत्तम पदावर नियुक्त करावे. ज्यामुळे राजा व प्रजेचे सुख वाढेल. ॥ १ ॥

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - जगती

श्रिये꣡ सुदृ꣡शीर् उ꣡परस्य याः꣡ सु꣡वर्
विरो꣡चमानः ककु꣡भाम् अचोद꣡ते
सुगोपा꣡ असि न꣡ द꣡भाय सुक्रतो
परो꣡ माया꣡भिर् ऋत꣡ आस ना꣡म ते

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

Morph
śriyé ← śrī́- (nominal stem)
{case:DAT, gender:F, number:SG}

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

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

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

yā́ḥ ← yá- (pronoun)
{case:NOM, gender:F, number:PL}

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

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

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

asi ← √as- 1 (root)
{number:SG, person:2, mood:IND, tense:PRS, voice:ACT}

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

ná ← ná (invariable)
{}

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

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

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

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

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

parás ← parás (invariable)
{}

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

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

श्रि॒ये । सु॒ऽदृशीः॑ । उप॑रस्य । याः । स्वः॑ । वि॒ऽरोच॑मानः । क॒कुभा॑म् । अ॒चो॒दते॑ ।
सु॒ऽगो॒पाः । अ॒सि॒ । न । दभा॑य । सु॒क्र॒तो॒ इति॑ सुऽक्रतो । प॒रः । मा॒याभिः॑ । ऋ॒ते । आ॒स॒ । नाम॑ । ते॒ ॥

• śriye ← śrī
• [noun], dative, singular, feminine
• “mister; Ms.; Lakshmi; good fortune; well-being; magnificence; glory; beauty; Aegle marmelos (Linn.) Correa; dignity; power; śrī [word]; śrī; prosperity; auspiciousness.”

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

• sudṛśīr ← dṛśīḥ ← dṛśi
• [noun], nominative, plural, feminine
• “dṛś.”

• uparasya ← upara
• [noun], genitive, singular, masculine
• “later(a); future(a); nether.”

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

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

• virocamānaḥ ← viruc ← √ruc
• [verb noun], nominative, singular
• “shine.”

• kakubhāṃ ← kakubha
• [noun], accusative, plural, masculine
• “Terminalia arjuna (Roxb.) Wight et Arn..”

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

• acodate ← codate ← cud
• [verb noun], dative, singular
• “urge; rush.”

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

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

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

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

• dabhāya ← dabh
• [verb noun]

• sukrato ← sukratu
• [noun], vocative, singular, masculine
• “wise.”

• paro ← paras
• [adverb]
• “beyond; away; farther.”

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

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

• āsa ← as
• [verb], singular, Perfect indicative
• “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”

• nāma ← nāman
• [noun], nominative, singular, neuter
• “name; appellation; nāman [word]; nāmakaraṇa; surname; noun; word.”

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

हे इन्द्र स्वः स्वर्गे विरोचमानः त्वम् अचोदते अप्रेरयितुः ॥ षष्ठ्यर्थे चतुर्थी ॥ उपरस्य मेघस्य संबन्धिन्यः सुदृशीः सुरोचमानाः याः आपः सन्ति तासाम् अपां ककुभां सर्वासां दिशां मध्ये श्रिये प्राणिनां श्रयणाय प्रेरको भवेति शेषः । हे ‘सुक्रतो शोभनवृष्टिप्रदानादिकर्मन्निन्द्र त्वं सुगोपाः प्राणिनां सुष्ठु गोपायितासि । अतः न दभाय न दम्भनाय वधाय प्राणिनां न असि न प्रभवसि । त्वं च मायाभिः आसुरीभिः परः मायाभ्यः परस्ताद्वर्तमानः । यस्मात् ते त्वदीयं नाम नामकं रूपम् ऋते सत्यलोके आस आस्ते ॥

English translation:

“Do you, (Indra), who are radiant in heaven, spread through the regions, for the good (of mankind), those the beautiful (waters) of the unyielding cloud; doer of good deeds, you are the preserver (of men), not (destined) for their detriment; you are superior to all delusions; you names abides in the world of truth.”

Lovely to be seen for beauty are those (tips [of flame/soma streams]), which are the sun of the lower (realm). (As the possessor) of (those) tips who shines forth (even) for the one who doesn’t impel (largesse), you are a good herdsman, not for deceiving, o strong-willed one. Far beyond the trickeries of magic your name was (set) in truth.

[in this VD seq] and V.63.1, the only attestations in the family books. The putative first member sacca here is then provided with an alternative Sanskritic analysis, sác [i.e., sȧt] ca – I’m not suggesting an emendation here, but a word play.

The second ca connects the underlying bahuvrīhi to the noun it modifies, havíḥ, hence an underlying sequence havíḥ … *saccá-dhātu ca. I further suggest that this word play is actualized in a different word in the first word of the pāda, átyam, which rhymes with satyá- (save for accent).

As just noted, pāda b participates in a number of phonetic plays: -gātuḥ echoes dhā́tu in pāda; sá hó(tā) anticipates immediately following saho(bháriḥ), and

-bháriḥ is a scrambling of barhír in the next pāda. This last is particularly worth noting because -bhári- is a Vedic hapax (Whitney, Rts., lists it as RV.C., and its only RV occurrence is here) of somewhat unusual formation (see AiG II.2.295). It is clearly a contextually inspired nonce here and should be given no weight in considering i-stem morphology.

The last lexical problem in the vs. is visrúhā in d, otherwise found only in VI.7.6. Grassmann glosses ‘Strom’ and connects it with √sru ‘flow’, which is phonologically impossible (where would the -h come from?). Geldner tr. ‘Arm’, which is just a contextually inspired rendering, as far as I can see. Renou tr. ‘flamme’ (fld. by Kellens, Noms rac. 82-83), though ad VI.7.6 (EVP XIII.127-28) he floats (only to reject) the possibility that it is a variant of vīrúdh- (‘sprout, shoot, growth’) on the basis of the similarity between VI.7.6 and II.35.8, which contains a form of vīrúdh-. This suggestion fits with Sāyaṇa.’s gloss oṣadhi- ‘plant’ (for this passage; in VI.7.6 Sāyaṇa. glosses the pl. visruhaḥ as nadyaś ca gaṅgādyāḥ “rivers, Gaṅgā, etc.’). The word has received the most attention from Scarlatta, first in his Root noun book (464-65) and then in the n. to V.44.3 in Witzel Gotō (in which Scarlatta is responsible for Maṇḍala V). In the former Scarlatta pronounces visrúh- “ganz unklar,” echoed by the somewhat less pessimistic “unklar” in Witzel Gotō, where he tr. “Reisig und Zweigen” and suggests it’s derived from *vi-sr-u- ‘sich weit erstreckend’, contaminated with -rúdh-, -rúh-, with the result reminiscent of vīrúdh-. I also believe that the word is in the semantic realm of plant growth and that it should be connected with √ru(d)h ‘grow’; this is esp. clear in VI.7.6, which contains a verbal form of that root: vayā́iva ruruhuḥ saptá visrúhaḥ.

However, I do not think that √sru or √sṛ needs to be brought in, at least directly.

Instead I attribute the extraneous -s- to a sort of analogical backformation involving the preverbs ví, ní, and nís, starting from the form vīrúdh- cited above. Although the lengthening of the preverb ví in that form results from the initial laryngeal of the etymon of √rudh (see EWA s.v. RODH), it appears synchronically to result from the sandhi form of a byform *vis before r-, just as there is a nís beside ní (with different meanings in that case of course). In particular note the form nīrohá- in a TS mantra repeated 3x (III.5.2.5, IV.4.1.3, V.3.6.3 sam̐rohò ’si nīrohò ’si), which could be derived either from ni+√ruh (cf. Keith’s tr. ‘descender’) with the same lengthening as in vīrúdh- or from nis+ruh (so Viśva Bandhu). I therefore explain our visrúh- as a learned (and/or playful) but false “restoration” of the putative *vis- underlying vīrú(d)h-. It is here that √sru may have played a part, by facilitating a false segmentation of vis-rúh- into vi-srúh- (on the basis of the phonological similarity of the roots) and thus blocking the application of morpheme-boundary sandhi between

*-s and r-. I tr. ‘outgrowth’. On a separate but related note, I do not think we need to emend the form to gen. pl. *visrúhāṃ, an idea that goes back to Sāyaṇa., tempted Oldenberg inter alia, and is accepted by Scarlatta in Witzel Gotō.

Having dealt with the details of this vs. piecemeal, we should now consider whether it too can be applied to both Agni and Soma, and the answer is yes. átya- is regularly used of both in passages too numerous to cite. Though Hotar is an esp.

characteristic role of Agni’s, Soma is also compared to a Hotar sometimes (IX.92.2, 6, etc.). Both are called both vṛ́ṣan- and śíśu-. We have already noted their positioning on the barhis ad 1b. Both are called yúvan-. The ‘outgrowth’ can be the flames of Agni and the traces of the spreading of the soma juice on the filter, often depicted on IX. However, it does seem that Soma is never qualified as ájara- ‘unaging’ – a minor lack. The vs. situates both substances on the ritual ground at the moment of the offering.

Shining to him who leaves heaven’s regions undisturbed, which to his sheen who is beneath show fair in light,
Good guardian art thou, not to be deceived, Most Wise! Far from deceits thy name dwelleth in holy Law.

Vorzüglich schön anzusehen sind die Strahlen der unteren Sonne; er leuchtet auch dem, der seine Seiten nicht anfacht. Du bist ein guter Wächter, nicht zu täuschen, du Einsichtsvoller; dein Name war bei dem wahrhaften Werk über Zaubereien erhaben.

Prächtig zu schaun sind die [nämlich lipas, worunter die Somasäfte verstanden sind], welche im Glänze des untern [es scheint die Somaseihe gemeint] erglänzen [viröcamänüh zu lesen] dem der die Gipfel [der Somaseihe?] nicht erschüttert; schön schirmend bist du, gütiger; vom Truge fern ist in der Wahrheit stets dein Geist.

(Предназначены) для красоты, прекрасны на вид эти (лучи) нижнего солнца.
(Этот) ярко блистающий (светит и) тому, кто не вдохновляет (осветителя) вершин.
Ты хороший страж, которого не обмануть, о (бог) с прекрасной силой духа.
Имя твое (всегда) было за пределами колдовских сил, в (лоне) закона.

• विश्वेदेवा:
• अत्रिः
• निचृत्त्रिष्टुप्
• धैवतः

फिर उसी विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे (सुक्रतो) उत्तम कर्म्म और बुद्धि से युक्त विद्वान् ! आप जैसे (विरोचमानः) प्रकाशमान (स्वः) सूर्य्य (ककुभाम्) दिशाओं और (उपरस्य) मेघ का प्रकाशमान =प्रकाशक (आस) वर्त्तमान है, वैसे (श्रिये) धन वा शोभा के लिये (याः) जिन (सुदृशीः) दर्शनवालियों को प्रेरणा करनेवाले और (परः) उत्तम से उत्तम (सुगोपाः) उत्तम प्रकार रक्षा करनेवाले (असि) हो और (अचोदते) नहीं प्रेरणा करने और (दभाय) हिंसा करनेवाले जन के लिये (मायाभिः) बुद्धियों के साथ (न) नहीं वर्त्तमान हो जिन (ते) आपके (ऋते) सत्य में (नाम) नाम वर्त्तमान है, उसकी वे प्रजायें सब प्रकार वृद्धि को प्राप्त होती हैं ॥२॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । जैसे सूर्य्य दिशाओं का प्रकाशक हुआ सब प्रजाओं को सुख देने के लिये वृष्टि करनेवाला होता है, वैसे ही सब प्रजाओं को न्याय से प्रकाशित करके विद्या और सुख का बढ़ानेवाला राजा होता है ॥२॥

अन्वय: हे सुक्रतो विद्वँस्त्वं यथा विरोचमानः स्वः ककुभामुपरस्य प्रकाशक आस तथा श्रिये याः सुदृशीः प्रेरितवान् परः सुगोपा अस्यचोदते दभाय मायाभिर्न वर्त्तसे यस्य त ऋते नामाऽऽस तस्य ताः प्रजाः सर्वतो वर्धन्ते ॥२॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (श्रिये) धनाय शोभायै वा (सुदृशीः) शोभनं दृग्दर्शनं यासां ताः (उपरस्य) मेघस्य (याः) (स्वः) आदित्यः (विरोचमानः) प्रकाशमानः (ककुभाम्) दिशाम् (अचोदते) अप्रेरकाय (सुगोपाः) सुष्ठु रक्षकः (असि) (न) निषेधे (दभाय) हिंसकाय (सुक्रतो) उत्तमकर्म्मप्रज्ञायुक्त (परः) प्रकृष्टः (मायाभिः) प्रज्ञाभिः (ऋते) सत्ये (आस) वर्त्तते (नाम) (ते) तव ॥२॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः । यथा सूर्यो दिशाप्रकाशकः सन् सर्वाः प्रजाः शोभनाय वृष्टिकरो भवति, तथैव सर्वाः प्रजा न्यायेन प्रकाश्य विद्यासु वर्धको राजा भवेत् ॥२॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जसा सूर्य दिशा प्रकाशक असून सुखकारक वृष्टी करणारा असतो. तसेच राजा सर्व प्रजेशी न्यायाने वागून विद्या व सुख वाढविणारा असतो. ॥ २ ॥

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - जगती

अ꣡त्यं हविः꣡ सचते स꣡च् च धा꣡तु च
अ꣡रिष्टगातुः स꣡ हो꣡ता सहोभ꣡रिः
प्रस꣡र्स्राणो अ꣡नु बर्हि꣡र् वृ꣡षा शि꣡शुर्
म꣡ध्ये यु꣡वा अज꣡रो विस्रु꣡हा हितः꣡

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

Morph
átyam ← átya- (nominal stem)
{case:ACC, gender:M, number:SG}

ca ← ca (invariable)
{}

ca ← ca (invariable)
{}

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

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

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

sát ← √as- 1 (root)
{case:NOM, gender:N, number:SG, tense:PRS, voice:ACT}

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

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

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

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

ánu ← ánu (invariable)
{}

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

prasársrāṇaḥ ← √sr̥- 2 (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:MED}

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

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

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

hitáḥ ← √dhā- 1 (root)
{case:NOM, gender:M, number:SG, non-finite:PPP}

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

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

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

अत्य॑म् । ह॒विः । स॒च॒ते॒ । सत् । च॒ । धातु॑ । च॒ । अरि॑ष्टऽगातुः । सः । होता॑ । स॒हः॒ऽभरिः॑ ।
प्र॒ऽसर्स्रा॑णः । अनु॑ । ब॒र्हिः । वृषा॑ । शिशुः॑ । मध्ये॑ । युवा॑ । अ॒जरः॑ । वि॒ऽस्रुहा॑ । हि॒तः ॥

• atyaṃ ← atyam ← atya
• [noun], accusative, singular, masculine
• “horse; steed.”

• haviḥ ← havis
• [noun], nominative, singular, neuter
• “Havya; offering; ghee; havis [word].”

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

• sac ← sat ← as
• [verb noun], nominative, singular
• “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”

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

• dhātu
• [noun], nominative, singular, neuter
• “mineral; dhātu; saptadhātu; Sanskrit verbal root; etymon; aṣṭaloha; mahābhūta; gairika; component; navadhātu; svarṇamākṣika; doṣa; inorganic compound.”

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

• cāriṣṭagātuḥ ← ariṣṭa
• [noun]
• “safe; unharmed.”

• cāriṣṭagātuḥ ← gātuḥ ← gātu
• [noun], nominative, singular, masculine
• “path; way.”

• 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.”

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

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

• sahobhariḥ ← bhariḥ ← bhari
• [noun], nominative, singular, masculine

• prasarsrāṇo ← prasarsrāṇaḥ ← prasarsṛ ← √sṛ
• [verb noun], nominative, singular

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

• barhir ← barhiḥ ← barhis
• [noun], accusative, singular, neuter
• “Barhis; barhis [word].”

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

• śiśur ← śiśuḥ ← śiśu
• [noun], nominative, singular, masculine
• “young; matutinal.”

• madhye ← madhya
• [noun], locative, singular, neuter
• “midst; center; cavity; inside; middle; center; waist; group; pulp; torso; time interval; area; series; madhya [word]; Madhya; noon; middle; middle age; span; belly.”

• yuvājaro ← yuvā ← yuvan
• [noun], nominative, singular, masculine
• “young; youthful.”

• yuvājaro ← ajaraḥ ← ajara
• [noun], nominative, singular, masculine
• “undecaying; ageless.”

• visruhā ← visruh
• [noun], instrumental, singular, feminine

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

इयमाग्नेयी होतृत्वयुवत्वादिलिङ्गैः । अयमग्निः अत्यं सततमतनार्हं हविः आज्यादिकं सचते सेवते । कीदृशं हविः । सत् । सत्फलसाधनत्वाद्धविरपि सत् । धातु च धारकं सर्वस्व । हूयमानस्य हविष आदित्यद्वारा वृष्टिसाधनत्वात् तया च वृष्ट्या प्रजोत्पत्तेर्धारकत्वम् । तथा हि –‘अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते । आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः’ (मनु. ३. ७६) इति । अरिष्टगातुः अहिंसितगमनः । सति तस्य गमने यज्ञनिष्पत्त्या फलसिद्धेररिष्टगमनत्वम् । तदेवाह। सः स खलु होता होमनिष्पादकः सहोभरिः बलस्य भर्ता बर्हिः अनु ‘प्रसर्स्राणः प्रकर्षेण सरन् वृषा वर्षकः फलस्य शिशुः स इव रक्षणीयोऽप्रौढो वा युवा सर्वत्र मिश्रयिता अजरः जरारहितः विस्रुहा विस्रुहाणाम् ओषधीनां मध्ये हितः निहितः स्थापितः एवंभूतः सचते॥

English translation:

“He, (Agni), is associated with the perpetual oblation that is the true (source of good); the sustainer of all, he is of unrestricted movement, the offerer (of burnt-offerings), the cherisher of strength; gliding especially over the sacred grass, the showerer (of benefits); an infant, a youth, exempt from decay, whose plural ce is among plural nts.”

The steed does the oblation follow (and) its [=oblation’s] elements are true; the Hotar who goes without harm brings might.
Always stretching out along the ritual grass, the bullish child, the
unaging youth is placed in the middle with his outgrowth.

Some of the challenges of this vs can be approached by noting the series of phonetic plays it contains: sacate sác ca dhā́tu ca / dhā́tu ca, áriṣṭagātuḥ / sá hótā sahobháriḥ / sahobháriḥ … barhír.(5)+++

Let us begin with the first. The curious double ca phrase sác ca dhā́tu ca is difficult to render on its own. On the surface it appears to form part of a conjoined NP with the subj. havíḥ ‘oblation’, but its ill-assorted nature comes out in tr. like Geldner’s “die Opferspende und das Seiende und das Element (?).” Moreover, though dhā́tu- does not otherwise occur uncompounded in the RV, after the RV it is masc., while this form must be neut, which would be anomalous if it is a noun here. Geldner suggests (n. 3a) emending to the bahuvrīhi saptádhātu ‘having 7 parts’ (RV 3x), though this is not reflected in his tr. As a bv the neut. gender would be proper, as a modifier of havís-. Renou suggests rather that sác ca dhā́tu “resolves” an old cmpd.

*sad-dhā́tu, tr. “et (sa) foundation est réelle.” I am in accord with his rendering but analyze the underlying form differently: I take sác ca as a play on MIA sacca-, the Middle Indic product of satyá-. (That Middle Indic phonological developments are already to be found even in the RV family books needs no further demonstration.) The whole sequence gestures towards a bahuvrīhi *sacca-dhātu-, whose neut. gender would be appropriate. Note that very similar satyá-dharman- (RV 5x) is found at

Truth waits upon oblation present and to come: naught checks him in his way, this vic tory- bringing Priest:
The Mighty Child who glides along the sacred grass, the undecaying Youth set in the midst of plants.

Dem Renner folgt die Opferspende und das Seiende und das Element. Er ist der Hotri von sicherem Gang, der junge Stier hat sich nach dem Barhis ausgestreckt, der Jugendliche, Alterlose ist inmitten des Barhis mit dem Arm eingesetzt.

Dem eilenden [Agni] geht der gute und zum Schlürfen geeignete Opferguss zur Seite ; ungefährdeten Gang hat er, der kraftgebende Priester; der kräftige Sohn hat sich längs der Streu hingestreckt, der junge, nicht alternde mitten in die Ströme ;oisrühäm zu lesen, wie auch Säyaiia erklärt] gesetzt.

Жертвенное возлияние следует за скакуном: (оно) и истинно, и основа (всего).
Невредим путь у этого хотара, несущего силу.
Неистово мчится по жертвенной соломе молодой бычок,
Юный (и) нестареющий, помещенный посредине со (своим) отростком (- пламенем).

• विश्वेदेवा:
• अवत्सारः काश्यप अन्ये च दृष्टलिङ्गाः
• विराट्जगती
• निषादः

अब मेघविषय से राजगुणों को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जो (अरिष्टगातुः) ऐसा है कि जिसकी नहीं हिंसित वाणी वह (सहोभरिः) बल को धारण करनेवाला (होता) दाताजन (प्रसर्स्राणः) प्रकर्षता से अत्यन्त चलता हुआ (वृषा) बलिष्ठ (युवा) यौवन अवस्था को प्राप्त (अजरः) वृद्ध अवस्था से रहित (विस्रुहा) रोगों का नाश करनेवाला (हितः) हितकारी (बर्हिः) अन्तरिक्ष को (अनु) पश्चात् (सत्) वर्त्तमान को (च) और (धातु) धारण करनेवाले (च) और (अत्यम्) व्याप्त होनेवाले में उत्पन्न (हविः) हवन करने योग्य द्रव्य को (सचते) सम्बन्धित करता है (सः) वह (शिशुः) बालक माता को जैसे वैसे संसार के (मध्ये) बीच में पुण्य से युक्त होता है ॥३॥

भावार्थभाषाः - हे राजन् ! जैसे हवन करनेवाला सुगन्धि आदि से युक्त, अग्नि में हवन किये हुए द्रव्य से वायु, वृष्टि और जल की शुद्धि के द्वारा संसार में सुख का उपकार करता है, वैसे न्याय और कीर्ति की वासना से युक्त दी हुई विद्या से राज्य देश को सुखी करिये ॥३॥

अन्वय: हे मनुष्या ! योऽरिष्टगातुः सहोभरिर्होता प्रसर्स्राणो वृषा युवाजरो विस्रुहा हितो बर्हिरनु सच्च धातु चात्यं हविः सचते स शिशुर्मातरमिव जगतो मध्ये पुण्येन युज्यते ॥३॥

अथ मेघविषयेण राजगुणानाह ॥

पदार्थान्वयभाषाः - (अत्यम्) अतति व्याप्नोति तत्र भवम् (हविः) होतव्यं द्रव्यम् (सचते) सम्बध्नाति (सत्) यद्वर्त्तते तत् (च) (धातु) यद्दधाति तत् (च) (अरिष्टगातुः) अरिष्टा अहिंसिता गातुर्वाग्यस्य सः (सः) (होता) दाता (सहोभरिः) यः सहो बलं बिभर्ति (प्रसर्स्राणः) प्रकर्षेण भृशं गच्छन् (अनु) (बर्हिः) अन्तरिक्षम् (वृषा) बलिष्ठः (शिशुः) बालकः (मध्ये) (युवा) प्राप्तयौवनावस्थः (अजरः) वृद्धावस्थारहितः (विस्रुहा) यो विस्रून् रोगान् हन्ति (हितः) हितकारी ॥३॥

भावार्थभाषाः - हे राजन् ! यथा होता सुगन्ध्यादियुक्तेनाग्नौ हुतेन द्रव्येण वायुवृष्टिजलशुद्धिद्वारा जगति सुखमुपकरोति तथा न्यायकीर्तिवासनया दत्तया विद्यया च राष्ट्रं सुखी कुरु ॥३॥

भावार्थभाषाः - हे राजा! जसा याज्ञिक सुगंधीने युक्त अग्नीत हवन केलेल्या द्रव्याने वायू वृष्टी व जलाच्या शुद्धीद्वारे जगात सुख निर्माण करून उपकार करतो. तसे तू विद्येद्वारे न्याय व कीर्तीची इच्छा बाळगून राष्ट्राला सुखी कर. ॥ ३ ॥

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - जगती

प्र꣡ व एते꣡ सुयु꣡जो या꣡मन् इष्ट꣡ये
नी꣡चीर् अमु꣡ष्मै यमि꣡य ऋतावृ꣡धः
सुय꣡न्तुभिः सर्वशासइ꣡र् अभी꣡शुभिः
क्रि꣡विर् ना꣡मानि प्रवणे꣡ मुषायति

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

Morph
eté ← eṣá (pronoun)
{case:NOM, gender:M, number:PL}

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

prá ← prá (invariable)
{}

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

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

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

amúṣmai ← asaú (pronoun)
{case:DAT, gender:M, number:SG}

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

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

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

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

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

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

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

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

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

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

प्र । वः॒ । ए॒ते । सु॒ऽयुजः॑ । याम॑न् । इ॒ष्टये॑ । नीचीः॑ । अ॒मुष्मै॑ । य॒म्यः॑ । ऋ॒त॒ऽवृधः॑ ।
सु॒यन्तु॑ऽभिः । स॒र्व॒ऽशा॒सैः । अ॒भीशु॑ऽभिः । क्रिविः॑ । नामा॑नि । प्र॒व॒णे । मु॒षा॒य॒ति॒ ॥

• pra
• [adverb]
• “towards; ahead.”

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

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

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

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

• yāmann ← yāman
• [noun], locative, singular, neuter
• “expedition; path; expedition; arrival.”

• iṣṭaye ← iṣṭi
• [noun], dative, singular, feminine

• nīcīr ← nīcīḥ ← nyāñc
• [noun], accusative, plural, feminine

• amuṣmai ← adas
• [noun], dative, singular, masculine
• “that; John Doe; yonder; from here.”

• yamya ← yamyaḥ ← yamī
• [noun], nominative, plural, feminine
• “Yamī.”

• ṛtāvṛdhaḥ ← ṛtāvṛdh
• [noun], nominative, plural, feminine
• “sincere.”

• suyantubhiḥ ← suyantu
• [noun], instrumental, plural, masculine

• sarvaśāsair ← sarva
• [noun]
• “all(a); whole; complete; sarva [word]; every(a); each(a); all; entire; sāṃnipātika; manifold; complete; all the(a); different; overall.”

• sarvaśāsair ← śāsaiḥ ← śāsa
• [noun], instrumental, plural, masculine
• “ruler; commander.”

• abhīśubhiḥ ← abhīśu
• [noun], instrumental, plural, masculine
• “beam; rein.”

• krivir ← kriviḥ ← krivi
• [noun], nominative, singular, masculine

• nāmāni ← nāman
• [noun], accusative, plural, neuter
• “name; appellation; nāman [word]; nāmakaraṇa; surname; noun; word.”

• pravaṇe ← pravaṇa
• [noun], locative, singular, masculine
• “descent.”

• muṣāyati ← muṣāy ← √muṣ
• [verb], singular, Present indikative
• “steal; rob.”

एषा सौरी वा । एते रश्मयः सुयुजः सुष्ठु परस्परं संयुक्ताः यामन् यज्ञगमने इष्टये एषणाय नीचीः । नीचं गच्छन्तीति शेषः । ‘अमुष्मै यजमानाय यम्यः यम्या गमनार्हाः । अथवा यमो नियमितादित्यः । तस्य संबन्धिनः । ऋतावृधः यज्ञस्य वर्धयितारश्च । अयमादित्यः सुयन्तुभिः सुगमनैः सर्वशासैः सर्वस्य शासकैः अभीशुभिः रश्मिभिः क्रिविः कर्ता नामानि नामकान्युदकानि प्रवणे निम्ने भूप्रदेशे मुषायति मुष्णाति आदत्ते इत्यर्थः । अथवाग्निनावाह्यस्याग्नेरेतेऽश्वा इष्टये यज्ञगमनाय यामनि रथे सुयुजः प्रगच्छन्ति । शिष्टं समानम् । क्रिविः क्रिविसदृशोऽग्निः प्रवणे नामानि हवींष्युक्तलक्षणाभिर्ज्वालाभिर्मुषायति आदत्ते ॥

English translation:

“These well-combined rays (of the sun) are descending with intent to proceed on the path (of the sacrifice), amplifiers of the ceremony for this (its instrumental tutor); operating with these swift-moving, all-regulating rays, he, (Āditya) steals the waters (that flow) in low plural ces.”

These (hymns?) of yours, easy to yoke, (go) forth on their course to seek the twinned sisters [= butter offerings/waters], strong through truth, that (go) downward toward yonder one [=Agni/Soma],
with reins easy to control, directing everything. Krivi [=Agni/Soma/the poet (←kavi)?] steals (their) names [=butter offerings/waters?] at their precipitous fall.

My interpr. of both the syntax and the referents of this vs. generally differs from those of others. I will not undertake a detailed disc. of these differences.

However, I will note that Geldner (n. 4) suggests that both Agni and Soma may be the topic of the vs., in agreement with my general thesis.

In my opinion, a new element enters the ritual scene here, namely ritual speech, referred to by the unidentified eté of pāda a. Given the masc. pl. pronoun, the exact referent must be masc. – perhaps stómāḥ ‘praises’ (cf. nearby V.42.15 eṣá stómaḥ …, 16 praíṣá stómaḥ in the same All God cycle, reminscent of our prá va eté …). These praises are conceived of as horses, which are easy to yoke (a: suyújaḥ) and directed by easily controlled reins (c: suyántubhiḥ … abhī́śubhiḥ). As Geldner points out (n. 4c with reff.), the reins of priests are their speeches, an association that makes the identification of ‘praises’ as the subject of pāda a all the more likely. The 2nd ps.

enclitic vaḥ refers in my view to the priests who are launching/driving the praisehorses. The prá … yā̐man “forth on the course/journey” invites a verb of motion to be supplied, perhaps a form of √sṛ, suggested by prasársrāṇaḥ beginning the 2nd hemistich of the previous vs. (3c).

The other question confronting us in pāda a is the identity of the datival inf.

iṣṭáye, which is of course multiply ambiguous: it could belong to √iṣ ‘seek, desire’, √iṣ ‘send’, or √yaj ‘sacrifice’ (on this issue, see Oldenberg, ZDMG 62: 473-78 = KlSch 282-87). With Oldenberg, I take it to the first, but I also think it takes an acc. goal/obj., and that that acc. is the fem. acc. phrase in b, nī́cīḥ … yamyà ṛtāvṛ́dhaḥ. Oldenberg also takes this phrase as acc., though he supplies a different verb to govern it; the other interpr.

take the phrase as nom. and the subject of an independent nominal clause. With Geldner (n.

4b) I take the downward-facing twinned sisters to be both the streams of ghee offered into the ritual fire and the streams of water with which soma is rinsed (the milk streams with which soma is mixed could also be in play). The praises’ seeking of these streams expresses the union of verbal and physical activity in the sacrifice, with the hymns accompanying the pouring of the liquid into/onto the ritual substance. The dat. prn. amúṣmai I take as the goal of this pouring: the fire and the soma respectively. The use of the comparatively rare distal deictic asaú is noteworthy, since this stem generally refers to the upward or heavenly world or items located there, esp. the sun (for the sun, cf., e.g., I.105.3, 191.9, VIII.12.30). Yet here the streams are going ‘downward’ towards it. This paradox can be resolved by recalling the phrase in 2a úparasya … svàḥ “the sun of the lower realm,” which made reference to well-known conceptions of Agni and of Soma. Agni is frequently considered the earthly counterpart of the heavenly sun, since both blaze brightly and they also make their appearance at the same time (dawn) of the ritual day. Soma, likewise, is often compared to or identified with the sun because of its bright gleam, and there are both a heavenly Soma and his earthly counterpart depicted in the IXth Maṇḍala. Here, in my opinion, amúṣmai makes implicit reference to the heavenly Sun [=Fire] and heavenly Soma, while depicting the ritual activity centered on their earthly embodiments, thus erasing the distance between heaven and earth and the distinction between the entities found therein.

Pāda d, which I take as a separate clause, brings its own set of problems, not least with the always enigmatic word krívi- (on which see also comm. ad I.30.1).

First, however, note the phonological echo of b amúṣmai / d muṣāyati, though this does not help with the interpr. As for krívi-, I take it here as a conflation of two putative stems. On the one hand, at least once (I.30.1) krívi- seems to refer to a race horse (there compared with Indra). Since the intertwined Agni/Soma figure in this hymn was just referred to as a steed (átya-) in 3a, krívi- here seems to be picking up that joint referent. Geldner [n. 4d] makes the same identification of átya- with krívi-, and he also suggests that the pāda expresses the entry of the butter offerings into the fire and/or the streams of water in the soma. I think he is correct as far as he goes, but I think there is a third referent, the poet who is responsible for the praises I suggest are the subject of pāda a. In this case krívi- can be seen as a hyper-Sanskritization of kaví- (as if from *kṛvi-) with the ri that interchanges with ṛ in words like kṛ́mi-/krími- ‘worm’ (cf. AiG I.33 and Nachtr. 19, 21), aided of course by the krívi- already referring to Agni/Soma. See also disc. ad 9c below.

What does it mean that this krívi- “steals (their) names”? Here Oldenberg’s suggestion is surely correct for the Agni/Soma krívi- (for Oldenberg, only Soma): that the streams (of ghee/water) lose their identities when they merge into Agni/Soma, and the result is simply called fire/soma. As for the poet whom I consider the third referent of krívi-, he may “steal their names” by using them in his poetry, or perhaps by referring to them but not naming them, as he does in this vs. (and throughout the hymn).

These come, well-yoked, to you for furtherance in the rite: down come the twinborn strengtheners of Law for him,
With reins easily guided and commanding all. In the deep fall the hide stealeth away their names.

Diese eure gutgeschirrten Rosse des Agni kommen zum Vorschein, um sich auf der Fahrt zu beeilen - jenem rinnen die Zwillingsschwestern die Schmalzgüsse niedergehend, die das rechte Werk fördern - mit den gut zu lenkenden, allregierenden Zügeln gelenkt: der Goldfuchs stiehlt ihre Namen bei ihrem Fallen.

Diese schöngeschirrten [Presssteine] sind bestrebt zu senden auf ihrem Gange jenem [Agni] die herabströmenden, verschwisterten, des heiligen Werkes sich freuenden [Opfertränke] mit leicht zu lenkenden, jedem Geheisse folgenden Zügeln; der Schlauch [nach Säy. Agni, wol richtig] eignet sich im Sturze [der Opfertränke] deren Wesen an.

(Мчатся) вперед эти ваши хорошо запряженные (кони Агни) в путь в поисках (добычи).
Направляясь вниз, (стремятся) к нему сестры-близнецы, усиленные законом.
Благодаря вожжам (жрецов), хорошо держащим, всеми управляющим,
Рыжий (бог) при падении (на этих сестер) отнимает (их) имена.

• विश्वेदेवा:
• अवत्सारः काश्यप अन्ये च दृष्टलिङ्गाः
• निचृज्जगती
• निषादः

अब सूर्य्यसंयोग से मेघदृष्टान्त से राजगुणों को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - जैसे (क्रिविः) प्रजा का पालन करनेवाला सूर्य्य (अभीशुभिः) किरणों से (प्रवणे) नीचे स्थल में (नामानि) जलों को (प्र, मुषायति) अत्यन्त चुराता है, वैसे ही हे मनुष्यो ! जो (सुयुजः) अच्छे धर्म से युक्त होते वे (एते) राजा आदि जन (वः) आप लोगों के (इष्टये) इष्ट सुख के लिये (यामन्) मार्ग में और (अमुष्मै) परोक्ष सुख के लिये (सुयन्तुभिः) उत्तम नियन्ता जिनमें उन (सर्वशासैः) सम्पूर्ण राज्य के शासन करनेवालों से (यम्यः) न्यायकारी के लिये हितकारक (ऋतावृधः) सत्य को बढ़ानेवाली (नीचीः) नीची हुई प्रजाओं को सम्पन्न करें ॥४॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है। हे मनुष्यो ! जैसे सूर्य्य सब के सुख के लिये जल को खींचता है, वैसे ही राजा न्यायमार्ग से सम्पूर्ण प्रजाओं को चलाता हुआ उत्तम विज्ञान से युक्त भृत्यों के सहित सब मनुष्यों के हित का सम्पादन करता है ॥४॥

अन्वय: यथा क्रिविः सूर्योऽभीशुभिः प्रवणे नामानि प्र मुषायति तथैव हे मनुष्य ! ये सुयुज एते व इष्टये यामन्नमुष्मै सुयन्तुभिः सर्वशासैर्यम्य ऋतावृधो नीचीः प्रजाः सम्पादयन्तु ॥४॥

अथ सूर्यसंयोगतो मेघदृष्टान्तेन राजगुणानाह ॥

पदार्थान्वयभाषाः - (प्र) (वः) युष्माकम् (एते) राजादयो जनाः (सुयुजः) ये सुष्ठु धर्मेण युञ्जते (यामन्) यामनि मार्गे (इष्टये) इष्टसुखाय (नीचीः) निम्नगताः (अमुष्मै) परोक्षाय सुखाय (यम्यः) यमाय न्यायकारिणे हिताः (ऋतावृधः) या ऋतं सत्यं वर्धयन्ति ताः (सुयन्तुभिः) सुष्ठु यन्तवो नियन्तारो येषु तैः (सर्वशासैः) ये सर्वं राज्यं शासन्ति तैः (अभीशुभिः) रश्मिभिः। अभीशव इति रश्मिनामसु पठितम्। (निघं०१.५) (क्रिविः) प्रजापालनकर्त्ता (नामानि) जलानि (प्रवणे) निम्ने देशे (मुषायति) चोरयति ॥४॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। हे मनुष्या ! यथा सूर्य्यस्सर्वसुखाय जलमाकर्षति तथैव राजा न्यायमार्गेण सर्वाः प्रजा ग्मन् सुष्ठु विज्ञानयुक्तैर्भृत्यैः सहितः सार्वजनिकहितं सम्पादयति ॥४॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. हे माणसांनो! जसा सूर्य सर्वांच्या सुखासाठी जल ओढून घेतो तसा राजा न्यायमार्गाने संपूर्ण प्रजेला घेऊन जातो व उत्तम विज्ञानाने युक्त सेवकांसह सर्व माणसांचे हित करतो. ॥ ४ ॥

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - जगती

संज꣡र्भुराणस् त꣡रुभिः सुतेगृ꣡भं
वयाकि꣡नं चित्त꣡गर्भासु सुस्व꣡रुः
धारवाके꣡षु ऋजुगाथ शोभसे
व꣡र्धस्व प꣡त्नीर् अभि꣡ जीवो꣡ अध्वरे꣡

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

Morph
saṁjárbhurāṇaḥ ← √bhur- (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:MED}

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

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

cittágarbhāsu ← cittágarbha- (nominal stem)
{case:LOC, gender:F, number:PL}

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

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

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

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

śobhase ← √śubh- (root)
{number:SG, person:2, mood:IND, tense:PRS, voice:MED}

abhí ← abhí (invariable)
{}

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

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

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

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

स॒म्ऽजर्भु॑राणः । तरु॑ऽभिः । सु॒ते॒ऽगृभ॑म् । व॒या॒किन॑म् । चि॒त्तऽग॑र्भासु । सु॒ऽस्वरुः॑ ।
धा॒र॒ऽवा॒केषु॑ । ऋ॒जु॒ऽगा॒थ॒ । शो॒भ॒से॒ । वर्ध॑स्व । पत्नीः॑ । अ॒भि । जी॒वः । अ॒ध्व॒रे ॥

• saṃjarbhurāṇas ← saṃjarbhurāṇaḥ ← saṃjarbhur ← √bhur
• [verb noun], nominative, singular

• tarubhiḥ ← taru
• [noun], instrumental, plural, masculine
• “tree.”

• sutegṛbhaṃ ← sutegṛbham ← sutegṛbh
• [noun], accusative, singular, masculine

• vayākinaṃ ← vayākinam ← vayākin
• [noun], accusative, singular, masculine

• cittagarbhāsu ← citta ← cit
• [verb noun]
• “notice; observe; attend to; intend.”

• cittagarbhāsu ← garbhāsu ← garbha
• [noun], locative, plural, feminine
• “fetus; garbha; inside; cavity; embryo; uterus; child; pit; garbhadruti; filling; pregnancy; room; abdomen; fertilization; inside; hole; baby; calyx; midst.”

• susvaruḥ ← susvaru
• [noun], nominative, singular, masculine

• dhāravākeṣv ← dhāravākeṣu ← dhāravāka
• [noun], locative, plural, masculine

• ṛjugātha ← ṛju
• [noun]
• “honest; straight; straight; ṛju [word]; sincere; erect; upright.”

• ṛjugātha ← gātha ← gāthā
• [noun], vocative, singular, masculine
• “song; gāthā [word].”

• śobhase ← śubh
• [verb], singular, Present indikative
• “look; shine; beautify.”

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

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

• abhi
• [adverb]
• “towards; on.”

• jīvo ← jīvaḥ ← jīva
• [noun], nominative, singular, masculine
• “live; alive(p); amṛta.”

• adhvare ← adhvara
• [noun], locative, singular, masculine
• “yajña; ceremony; adhvara [word].”

हे ऋजुगाथ शोभनस्तुतिक अग्ने तरुभिः तरुविकारैर्ग्रहै: सुतेगृभम् अभिषुतेन रसेन गृहीतं वयाकिनम् । कुत्सिता वयाः: शाखा वयाका लताः । तद्वन्तं सोमं चित्तगर्भासु चित्तग्राहिणीषु स्तुतिषु स्तुतिभिः सह संजर्भुराणः गृभ्णन् गृह्णन् सुस्वरुः शोभनगमनः शोभनस्तुतिको वा त्वं धारवाकेषु । धारयन्ति वाकान् स्तोत्राणीति धारवाका ऋत्विग्यजमानाः। तेषु मध्ये शोभसे । किंच अध्वरे जीवः सर्वस्य जीवयिता पत्नीः पालयित्रीरोषधीर्ज्वाला वा अभि अभिमुखं वर्धस्व अभिवर्धय ॥ ॥२३॥

English translation:

“Object of honest eulogies (Agni), you shine among the reciters of your praises when the Soma is received at its effusion by the wooden (cups), and you accepting (the beverage), are animated by the heart-affecting (praises); giver of life, increase in the sacrifice your protecting flames.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The verse is an extraordinary plural y on words; literally, it reads: seizing with the trees the seized in the effused, the produce of the branching, in the embryos of the mind well-moving, (or) well praised, among the speech holders, straight-sung, you shine, augment the protectresses, the life in the sacrifice

Quivering with your powers of endurance (toward) the one covered with little “twigs” that grasps (you) at the pressing [=firewood/sheep’s fleece?], resounding among the clearly pregnant (females [=plants/
waters/cows]),
you beautify yourself at the recitations for the streams, o you with a straight song. Wax strong over the wives, (you who are) alive in the
ceremony.

As usual in this hymn, this vs. swarms with difficulties (Renou calls it “une suite de cruces”), but it continues to depict a relation between a singular masc. entity and a group of feminines. I see this as the thread that leads us through the labyrinth of this hymn. Note also that, as in vs. 3, there are phonetic figures: ab: saṃjárbhurāṇas tárubhiḥ … susváruḥ / sutegṛ́bham … cittágarbhāsu (with mirror-image su). The instr. tárubhiḥ in pāda a is a hapax, obviously built to a stem táru-. Both Geldner and Renou both take it as ‘tree’, which is tempting given the following vayākín- ‘twiggy’. But II.39.3 járbhurāṇā tárobhiḥ, with the instr. pl. to the better-attested sstem built to √tṝ ‘endure, etc.’, suggests that táru- is more likely connected to that root (see on this point EWA I.630). However, I confess that my tr. “quivering with your powers of endurance” conveys little sense. I think the instr. here may do little more than reinforce the intensive (that is, frequentative) value of the participle: the subject keeps quivering with continued force (“staying power”).

As usual, I think the subj. of the participle saṃjárbhurāṇaḥ is simultaneously Agni and Soma. Agni is elsewhere subject of this intensive (e.g., II.10.5), clearly with reference to his flickering flames. The semantic connection with Soma is not as strong, and Soma is nowhere the subject of this verb, but the scintillating, undulating waves of soma are a common trope in Maṇḍala IX.

Both these substances are aiming towards the vayākín-. The most sensible interpr. of that word is as an -ín-possessive built to an unattested diminutive *vayāká- ‘little branch, twig’ to vayā́- ‘branch’, hence ‘twiggy’ (see Scarlatta’s n. in Witzel Gotō, referring to his treatment in Rt Noun Cmpds). For Agni this twiggy substance can be brushwood or kindling; the association with Soma is again less straightforward, but it can either refer to the twigs of the soma plant itself or, more likely in my opinion, refer metaphorically to the tufts of wool on the sheep’s fleece filter that catch the impurities in the pressed soma juice. This suggestion is supported by the cmpd modifying it, sute-gŕbh- ‘grasping at the pressing’. If the vayākín- is the fleece filter, it most definitely ‘grasps’ the solids that accidentally end up in the pressed juice. For Agni, ‘grasping at the pressing’ is less clear, but the firewood may seem to hold onto the fire burning in it, and the ritual fire burns during the soma pressing.

The rest of the first hemistich consists of cittágarbhāsu susváruḥ. The standard interpr. all analyze the latter word as containing sváru- ‘(sacrificial) post’ (though note that Grassmann does not provide a gloss for it). Although this analysis works formally, it does not fit easily into the vs. semantically. I am inclined instead to take it as containing a form of √svar ‘sound’; cf. svará- (2x, unfortunately with different accent), svarí-, etc. Geldner (n. 5b) in fact suggests an alternate tr. ‘schön tönend’ (vaguely following Sāyaṇa.). -sváru- would show the same conversion to a u-stem as the hapax táru- in pāda a and perhaps follows that word in accent as well. The noisemaking capacities of both Agnia and Soma are well known.

On cittágarbha- ‘visibly pregnant’ see Geldner’s n. 5b and the TB passage cited there. These females would be, in the Agni realm, the pieces of firewood, which are frequently depicted as having an embryonic Agni inside; for Soma most likely the waters in which the soma plant is soaked, swelling him as their embryo, or perhaps the cows whose milk is mixed with him.

I follow Oldenberg (ZDMG 62 [=KlSch 284 n.1]) in taking dhāravākéṣu as referring to a particular ritual moment, the litanies or recitations when the streams of the oblation are offered, but the equational metaphorical interpr. “recitations (like) streams” found in most tr. is also possible. The voc. ṛju-gātha ‘whose song is straight’ is somewhat puzzling. I think it is best illuminated by II.26.1 rj̥úr íc cháṃsaḥ, a phrase I take as a decomposed bahuvrīhi (see comm. ad loc.) meaning ‘whose laud is straight on target’. I would now slightly alter the tr. here to ‘whose song is straight on target’ to make the voc. a little less opaque.

The last pāda is surprisingly straightforward, at least for this hymn. The subject of várdhasva is once again Agni/Soma, who derive their strength from their wives (pátnī), the plants/firewood and waters/cows’ milk respectively.

Thou, moving beauteously in visibly pregnant ones, snatching with trees the branching plant that grasps the juice,
Shinest, true Singer! mid the upholders of the voice. Increase thy Consorts thou, lively at sacrifice.

An den Bäumen hin und her fahrend ………… in den sichtbar Schwangeren mit schönem Opferpfosten. Du wirst unter Redeergüssen verklärt, du richtig Singender. Wachse über deine Gemahlinnen hinaus lebendig geworden im Gottesdienst.

Schnell bewegend mit den raschen [Flammen] das somafassende gehenkelte [Gefäss], an schöner Opfersäule stehend bei den sichtlich schwangeren [Milchkühen] erglänzest du, o recht besungener bei den Gesang ausströmenden; wachse regsam beim Feste den Gattinnen [wol den Milchkühen oder Milchtränken] entgegen.

Мечущийся среди деревьев, (он стремится) к черпающему выжатого (сому),
Снабженному ветвью (жрецу), (он) с прекрасным столбом среди явно беременных.
О ты, чей путь прям, ты украшаешься в потоках речи.
Перерасти (своих) жен, живой во время обряда!

• विश्वेदेवा:
• अवत्सारः काश्यप अन्ये च दृष्टलिङ्गाः
• निचृज्जगती
• निषादः

अब विद्वद्विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे (ऋजुगाथ) सरल व्यवहार के स्तुति करनेवाले ! आप (तरुभिः) वृक्षों से (सञ्जर्भुराणः) उत्तम प्रकार पालन और धारण करते हुए (धारवाकेषु) शास्त्रवाणी के उपदेश करनेवालों में और (चित्तगर्भासु) चेतनतारूप गर्भ जिनमें उनके निमित्त (सुतेगृभम्) उत्पन्न जगत् में ग्रहण किये गये (वयाकिनम्) व्यापी को, प्रजाओं में (सुस्वरुः) उत्तम प्रकार उपदेश करनेवाले हुए (अध्वरे) अहिंसायुक्त व्यवहार में (शोभसे) शोभा को प्राप्त हूजिये और (जीवः) जीवते हुए (पत्नीः) स्त्रियों को जैसे वैसे प्रजाओं के (अभि) सन्मुख (वर्धस्व) वृद्धि को प्राप्त हूजिये ॥५॥

भावार्थभाषाः - जो मनुष्य स्थावर, जङ्गमरूप प्रजाओं से उपकार ग्रहण कर सकें, वे सदा ही आनन्दित होवें ॥५॥

अन्वय: हे ऋजुगाथ ! त्वं तरुभिस्सञ्जर्भुराणो धारवाकेषु चित्तगर्भासु सुतेगृभं वयाकिनं प्रजासु सुस्वरुः सन्नध्वरे शोभसे जीवः सन् पत्नीरिव प्रजा अभि वर्धस्व ॥५॥

अथ विद्वद्विषयमाह ॥

पदार्थान्वयभाषाः - (सञ्जर्भुराणः) सम्यक् पालयन् धरन् (तरुभिः) वृक्षैः (सुतेगृभम्) उत्पन्ने जगति गृहीतम् (वयाकिनम्) व्यापिनम् (चित्तगर्भासु) चित्तं चेतनत्वं गर्भो यासु तासु (सुस्वरुः) सुष्ठूपदेशकः (धारवाकेषु) शास्त्रवागुपदेशकेषु (ऋजुगाथ) य ऋजुं सरलं व्यवहारं गाति स्तौति तत्सम्बुद्धौ (शोभसे) शोभां प्राप्नुयाः (वर्धस्व) (पत्नीः) स्त्रियः (अभि) आभिमुख्ये (जीवः) (अध्वरे) अहिंसायुक्ते व्यवहारे ॥५॥

भावार्थभाषाः - ये मनुष्याः स्थावरजङ्गमाभ्यः प्रजाभ्य उपकारं ग्रहीतुं शक्नुयुस्ते सदैवानन्दिता भवेयुः ॥५॥

भावार्थभाषाः - जी माणसे स्थावर जङ्मरूप प्रजेकडून उपकार ग्रहण करू शकतात, ती सदैव आनंदित होतात. ॥ ५ ॥

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - जगती

यादृ꣡ग् एव꣡ द꣡दृशे तादृ꣡ग् उच्यते
सं꣡ छाय꣡या दधिरे सिध्र꣡याप्सु आ꣡
मही꣡म् अस्म꣡भ्यम् उरुषा꣡म् उरु꣡ ज्र꣡यो
बृह꣡त् सुवी꣡रम् अ꣡नपच्युतं स꣡हः

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

Morph
dádr̥śe ← √dr̥ś- (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:MED}

evá ← evá (invariable)
{}

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

ucyate ← √vac- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:PASS}

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

ā́ ← ā́ (invariable)
{}

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

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

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

sám ← sám (invariable)
{}

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

asmábhyam ← ahám (pronoun)
{case:DAT, number:PL}

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

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

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

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

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

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

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

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

या॒दृक् । ए॒व । ददृ॑शे । ता॒दृक् । उ॒च्य॒ते॒ । सम् । छा॒यया॑ । द॒धि॒रे॒ । सि॒ध्रया॑ । अ॒प्ऽसु । आ ।
म॒हीम् । अ॒स्मभ्य॑म् । उ॒रु॒ऽसाम् । उ॒रु । ज्रयः॑ । बृ॒हत् । सु॒ऽवीर॑म् । अन॑पऽच्युतम् । सहः॑ ॥

• yādṛg ← yādṛś
• [noun], nominative, singular, neuter
• “which like.”

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

• dadṛśe ← dṛś
• [verb], singular, Perfect indicative
• “see; observe; view; visit; look; learn; meet; read; teach; examine; watch; see; notice; perceive; diagnose; travel to; show; detect; know; know; understand; understand; follow.”

• tādṛg ← tādṛś
• [noun], nominative, singular, neuter
• “such(a).”

• ucyate ← vac
• [verb], singular, Indikativ Pr￤s. Passiv
• “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.”

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

• chāyayā ← chāyā
• [noun], instrumental, singular, feminine
• “color; shadow; chāyā [word]; complexion; reflection; shade.”

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

• sidhrayāpsv ← sidhrayā ← sidhra
• [noun], instrumental, singular, feminine
• “successful; perfect.”

• sidhrayāpsv ← apsu ← ap
• [noun], locative, plural, masculine
• “water; body of water; water; ap [word]; juice; jala.”

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

• mahīm ← mahī
• [noun], accusative, singular, feminine
• “Earth; floor; Earth; land; real property; heaven and earth; space; Mahī; soil; earth; estate; area.”

• asmabhyam ← mad
• [noun], dative, plural
• “I; mine.”

• uruṣām ← uru
• [noun]
• “wide; broad; great; uru [word]; much(a); excellent.”

• uruṣām ← sām ← sā
• [noun], accusative, singular, feminine
• “winning.”

• uru
• [noun], accusative, singular, neuter
• “wide; broad; great; uru [word]; much(a); excellent.”

• jrayo ← jrayaḥ ← jrayas
• [noun], accusative, singular, neuter
• “expanse; area.”

• bṛhat
• [noun], accusative, singular, neuter
• “large; great; loud; high; much(a); exalted; abundant; intensive; strong; huge.”

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

• suvīram ← vīram ← vīra
• [noun], accusative, singular, neuter
• “hero; man; Vīra; vīra; vīra [word]; Vīra.”

• anapacyutaṃ ← an
• [adverb]
• “not.”

• anapacyutaṃ ← apacyutam ← apacyu ← √cyu
• [verb noun], accusative, singular
• “abscond.”

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

एषा वैश्वदेवी। यादृगेव ददृशे यादृग्रूपमेव दृश्यते तादृगुच्यते तादृग्रूपमेवोच्यते । यथादृष्टमेव स्तूयते न तु परवचनप्रत्ययेन । यस्मात् छायया दीप्त्या सिध्रया साधिकया सह अप्सु व्यापिकासु स्तुतिषु अप्स्वेव वा आ सं दधिरे सम्यग्धारयन्ति स्वीयं रूपं स्तुतिं वा । ते देवाः महीं महतीं पूज्याम् उरुषां बहुदात्रीं रयिम् उरु प्रभूतं ज्रयः वेगं बृहत् महत् सुवीरं शोभनवीर्यमपत्यम् अनपच्युतम् अनुपक्षीणं सहः बलं चाभिभावुकम् अस्मभ्यं प्रयच्छन्त्वित्यर्थः ॥

English translation:

“Such as (the deity) is beheld, such is he said (to be); they abide with concentrated splendour in the waters; (may they bestow) upon us honourable and ample (riches) great energy, numerous male offspring and undecaying vigour.”

Just as he appears, so is he said (to be): They united (him) with his effective shadow in the waters—
(him) who wins wideness for us—(wins) the great (earth), the broad expanse, and lofty immovable might that brings good heroes.

As I pointed out in the published introduction, the first pāda is both a cruel joke – insisting on the utter transparency of the subject of the hymn – and a claim on the poet’s part that his verbal formulations about the subject are in complete conformity with the underlying reality, however obscure they may at first seem.

My interpr. of the rest of this vs. differs significantly in both syntax and semantics from the standard ones, which I will not treat in detail. I take pāda b as having an unexpressed masc. sg. obj., with cd further characterizing that obj. The object is simultaneously Agni and Soma, and it is in this pāda that the identification of the two is most clearly expressed in the hymn (until the last 2 vss.). The unidentified subj. ‘they’ – most likely the poets and/or priests – put together / unite the one (of Agni and Soma) with the other, his counterpart or ‘shadow’ (chāyā́-). As the two central deified ritual elements, they are mirror images of each other. The union takes place in the waters (apsú) for several reasons. Both Soma and Agni have significant presence in the waters – Soma of course through the ritual use of waters both to swell the dessicated soma plant and to rinse it, Agni in two mythological guises, both as Apāṃ Napāt and as the runaway ritual fire that hid in the waters.

Moreover, it is also the case that water reflects and was indeed probably the only reflective material readily at hand in this period, so the uniting of one substance and its conceptual equivalent as visual reflections of each other would most naturally take place in water.

The clearest part of pāda c is the cmpd. uru-ṣā́m ‘winning wideness’, which I take as a modifier of the unexpressed masc. sg. obj. of b (that is, Agni/Soma). (Since the 2nd member is the rt. noun sā́-, the cmpd can be masc.) I take the other accusatives in cd, mahī́m, urú jráyaḥ, and sáhaḥ with its modifiers, as objects of an underlying form of √sani /sā, extracted from uru-ṣā́-. For a similar play between a root noun cmpd with 1st member obj. and an independent acc. obj., see VIII.1.2 and comm. thereon. Although this syntactic interpr. may seem over-tricky (to others, not to me), it saves us from positing an extraneous creation myth as Geldner and Renou do. In my interpr. the various objects won are well within the powers of Agni and Soma to deliver to us. Note that Agni is once called urujráyas- (V.8.6, in this maṇḍala) and both Agni (III.5.8, V.24.3 [this maṇḍ.], X.176.4, etc.) and Soma (I.91.15) can be subj.

of the verb uruṣyá- ‘make wideness’.

Like as he is beheld such is he said to be.
They with effectual splendour in the floods have made
Earth yield us room enough and amply wide extent, great might invincible, with store of hero sons.

Genau wie es geschaut wurde, so wird es berichtet: Sie haben nach dem vollkommenen Abbild im Wasser die uns Raum gebende Erde, die weite Bahn, die große mannhafte unentwegte Macht wiederhergestellt.

So wie jeder erblickt wird, so wird er auch eingeladen; mit ihrem heilvollen Widerscheine in den Wassern machten sie uns zugleich die grosse Erde geräumig und weit die Ausdehnung, und stark, heldenkräftig, unerschütterlich die Macht.

Именно как это было видно, так и рассказывается:
По отражению, запечатлевшемуся в водах, они сложили
Землю, дающую нам широкий (простор), широкий охват,
Высокую силу, состоящую из прекрасных мужей, несотрясаемую!

• विश्वेदेवा:
• अवत्सारः काश्यप अन्ये च दृष्टलिङ्गाः
• निचृज्जगती
• निषादः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - जो (ज्रयः) वेगवाले (सिध्रया) मङ्गलस्वरूप (छायया) छाया से (अप्सु) जलों वा प्राणों में (अस्मभ्यम्) हम लोगों के लिये (उरुषाम्) बहुतों के विभाग करनेवाले को (महीम्) बड़ी वाणी और (उरु) बहुत (बृहत्) बड़े (सुवीरम्) सुन्दर वीर पुरुष जिससे उस (अनपच्युतम्) नाश से रहित (सहः) बल को (सम्, आ, दधिरे) उत्तम प्रकार धारण करते हैं और जिन लोगों से (यादृक्) जैसा (ददृशे) देखा जाता है (तादृक्) वैसा (एव) ही (उच्यते) कहा जाता है, वे हम लोगों से निरन्तर सत्कार करने योग्य हैं ॥६॥

भावार्थभाषाः - जो अन्य जनों में विद्या के बल और धन के संचय को स्थापित करते हैं और जिनसे जैसा आत्मा में वर्त्तमान है, वैसा मन में और जैसा मन में वैसा वाणी से कहा जाता है, वे ही यथार्थवक्ता जानने योग्य हैं ॥६॥

अन्वय: ये ज्रयः सिध्रया छाययाप्स्वस्मभ्यमुरुषां महीमुरु बृहत्सुवीरमनपच्युतं सहः समा दधिरे यैर्यादृग्ददृशे तादृगेवोच्यते तेऽस्माभिः सततं सत्कर्त्तव्याः ॥६॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (यादृक्) (एव) (ददृशे) दृश्यते (तादृक्) (उच्यते) (सम्) (छायया) (दधिरे) दधति (सिध्रया) मङ्गलया (अप्सु) जलेषु प्राणेषु वा (आ) (महीम्) महतीं वाचम् (अस्मभ्यम्) (उरुषाम्) यो बहून् सनति विभजति तम् (उरु) बहु (ज्रयः) वेगवन्तः (बृहत्) महत् (सुवीरम्) शोभना वीरा यस्मात्तम् (अनपच्युतम्) ह्रासरहितम् (सहः) बलम् ॥६॥

भावार्थभाषाः - येऽन्येषु विद्याबलं धनसञ्चयञ्च स्थापयन्ति यैर्यादृशमात्मनि वर्त्तते तादृङ् मनसि यादृङ् मनसि तादृग्वाचा भाष्यते त एव आप्ता विज्ञेयाः ॥६॥

भावार्थभाषाः - जे इतरांना विद्या, बल, धन देतात व ज्यांच्या आत्म्यामध्ये जसे तसे मनामध्ये व जसे मनामध्ये तसेच वाणीमध्ये असते त्यांनाच आप्त म्हणतात. ॥ ६ ॥

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - जगती

वे꣡ति अ꣡ग्रुर् ज꣡निवान् वा꣡ अ꣡ति स्पृ꣡धः
समर्यता꣡ म꣡नसा सू꣡रियः कविः꣡
घ्रंसं꣡ र꣡क्षन्तम् प꣡रि विश्व꣡तो ग꣡यम्
अस्मा꣡कं श꣡र्म वनवत् सुआ꣡वसुः

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

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

áti ← áti (invariable)
{}

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

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

vaí ← vaí (invariable)
{}

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

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

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

samaryatā́ ← √samary- (root)
{case:INS, gender:M, number:SG, tense:PRS, voice:ACT}

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

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

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

pári ← pári (invariable)
{}

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

viśvátas ← viśvátas (invariable)
{}

asmā́kam ← ahám (pronoun)
{case:GEN, number:PL}

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

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

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

वेति॑ । अग्रुः॑ । जनि॑ऽवान् । वै । अति॑ । स्पृधः॑ । स॒ऽम॒र्य॒ता । मन॑सा । सूर्यः॑ । क॒विः ।
घ्रं॒सम् । रक्ष॑न्तम् । परि॑ । वि॒श्वतः॑ । गय॑म् । अ॒स्माक॑म् । शर्म॑ । व॒न॒व॒त् । स्वऽव॑सुः ॥

• vety ← veti ← vī
• [verb], singular, Present indikative
• “approach; ask; desire; go; drive.”

• agrur ← agruḥ ← agru
• [noun], nominative, singular, masculine
• “unmarried.”

• janivān ← janivat
• [noun], nominative, singular, masculine
• “married.”

• vā ← vai
• [adverb]
• “surely; on the other hand; vai [word]; indeed.”

• ati
• [adverb]
• “very; excessively; beyond; excessively.”

• spṛdhaḥ ← spṛdh
• [noun], accusative, plural, masculine
• “rival; enemy.”

• samaryatā ← samary
• [verb noun], instrumental, singular

• manasā ← manas
• [noun], instrumental, singular, neuter
• “mind; Manas; purpose; idea; attention; heart; decision; manas [word]; manas [indecl.]; spirit; temper; intelligence.”

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

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

• ghraṃsaṃ ← ghraṃsam ← ghraṃsa
• [noun], accusative, singular, masculine

• rakṣantam ← rakṣ
• [verb noun], accusative, singular
• “protect; guard; keep; stow; govern; guard; spare; accumulate.”

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

• viśvato ← viśvatas
• [adverb]
• “everywhere; around; about.”

• gayam ← gaya
• [noun], accusative, singular, masculine
• “house; Gaya; family; Gaya; property; Gaya; wealth; livestock.”

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

• śarma ← śarman
• [noun], accusative, singular, neuter
• “protection; protective covering; refuge; joy.”

• vanavat ← van
• [verb], singular, Present conjunctive (subjunctive)
• “obtain; gain; desire; get; like; love; overcome.”

• svāvasuḥ ← svāvasu
• [noun], nominative, singular, masculine

इयं सौरी। सूर्यः देवः अग्रुः अग्रगामी जनिवान्वै जन्मवान् जायावान्वा । उषा ह्यस्य जाया । वा इति प्रसिद्धौ। कविः क्रान्तदर्शी समर्यता समरमिच्छता मनसा स्पृधः संग्रामान् अति वेति अतिगच्छति मन्देहानसुरान् योद्धुम् । घ्रंसं दीप्तं गयं गृहमन्तरिक्षं वा विश्वतः सर्वतः रक्षन्तं परिचरेमेति शेषः । स देवः अस्माकं शर्म सुखं परि सम्यक् वनवत् दद्यात् । स्वावसुः स्वायत्तधनः सन् ॥

English translation:

“The sage Sūrya, advancing, accompanied by his bride, (the dawn), proceeds boldly, intent on combat with his enemies; may he on whom riches are dependent, secure our entire felicity, (and grant) a brilliant and everywhere protecting mansion.”

(When) unwed, he pursues (women); once he has wives, he truly out(strips) (all) contenders with a mind that seeks conflict—(as) the sun, the sage poet.
He with his goods near at hand will vanquish the (sun’s) heat and will win shelter for us, which protects (our) patrimony on all sides.

Again my interpr. differs markedly from those of others. Again I think the unexpressed subj. of the whole vs. is Agni/Soma, not the sun (sū́ryaḥ) with most others. The nom. sū́ryaḥ is instead used to characterize both, since both Agni and Soma can be identified with the sun; that is, each is (equivalent to) the sun in his own way. Cf. “the sun of the lower realm” in 2a with reference to phenomena related to both Agni and Soma.

In pāda a I take the two adj. ágruḥ ‘unmarried’ and jánivān ‘possessing wife/wives’ as expressing two stages in the development of Agni/Soma, rather than as paradoxically simultaneous with Geldner and Renou (Witzel Gotō interpr. resembles mine). The position of vaí supports an interpr. with two clauses. In the first stage Agni/Soma pursues females/wives; cf. VII.96.4 janīyánto nv ágravaḥ “bachelors in search of wives.” Again we have unidentified (and here unexpressed) plural females – in Agni’s case I surmise they are the plants that supply firewood and/or the streams of ghee poured in the fire; in Soma’s the cows, with whose milk he is mixed, or even the waters that swell him. Once Agni and Soma have “married” these females and are jánivān ‘possessed of wives’, each can use the extra power acquired from these females to best his rivals. In this second clause I supply a second verb, perhaps a form of √tṝ, because √vī does not otherwise occur with áti, whereas tuturyāma+áti is found in the next hymn (V.45.11).

In cd I take the verb vanavat in two senses, negative and positive, both well represented for this stem. With the obj. ghraṃsám ‘heat’, the verb has the sense ‘win’ = ‘vanquish’, as in nearby V.29.9 ávanor ha śúṣṇam “you combatted / vanquished Śuṣṇa”; with the obj. śárma ‘shelter’, ‘win’ = ‘gain’. I take rákṣantam as a qualifier of śárma (more or less; see below), with the participle itself taking the obj. gáyam (“shelter … protecting our patrimony”). In taking gáyam as obj. of rákṣantam I am flg. Oldenberg, who cites as parallel I.74.2 árakṣad dāśúṣe gáyam, which seems pretty conclusive to me. There are also two passages (VI.71.3/X.66.3) in which gáyam is the object of the semantically parallel verb pári √pā ‘protect all round’ (e.g., X.66.3 … pári pāhi no gáyam); note pári immed. flg. rákṣantam here. By contrast, Geldner, Renou, Witzel Gotō all take gáyam as an immed. object of vanavat, modified by rákṣantam, which itself governs ghraṃsám (cf., e.g., Renou “Qu’il nous assure une demeure protégeant de toutes parts de (son) ardeur …”). This interpr. not only ignores the √rakṣ + gáyam parallel, but also requires a significant attenuation of the meaning of √van (see Renou’s n. on the pāda), and I also don’t know of parallel uses of √rakṣ meaning ‘guard against / from’. Against this we must balance one clear defect in my interpr., that śárman- is neut. and the part. rákṣantam is masc. To account for the gender discrepancy I would suggest that the immediate referent of rákṣantam is not śárma, but a different, underlying, masc. noun to which śárma is an appositive – perhaps kṣáyam ‘peaceful dwelling’, as in I.133.7 vanóti … kṣáyam. Or it might be enough to invoke the distance between rákṣantam and śárma in the hemistich, which might account for the gender mismatch. (I prefer the former, grammatically blameless, possibility. In this case the tr. might be slightly changed to “will win (peaceful dwelling) as shelter for us, protecting (our) patrimony on all sides.”)

Surya the Sage, as if unwedded, with a Spouse, in battle-loving spirit moveth o’er the foes.
May he, self-excellent, grant us a sheltering home, a house that wards the fierce heat off on every side.

Unvermählt und doch beweibt überbiete er die Nebenbuhler streitlustigen Sinnes. Der Seher Surya möge ein Haus, das ringsum seine Glut abhält, möge uns seinen Schutz zuwenden, er der alles Gute zu eigen hat.

Der weise Sonnengott geht unvermählt oder vermählt mit kampflustigem Muthe durch die Feinde; er schenke uns Sonnenschein, der rings unser Haus beschirmt, und Schutz er, der schön mit Gut zur Hand ist.

Холостой, однако, с женами, он, превосходит соперников
Воинственным духом, Сурья-поэт.
Пусть дарует он нам жилье, со всех сторон защищающее
От (его) зноя, убежище (для нас), он, кому принадлежат все блага.

• विश्वेदेवा:
• अवत्सारः काश्यप अन्ये च दृष्टलिङ्गाः
• निचृज्जगती
• निषादः

फिर उसी विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - जो (स्वावसुः) अपनों में बसता वा अपनों को जो बसाता है वह (सूर्य्यः) सूर्य्य के सदृश (कविः) उत्तम बुद्धिमान् (अग्रुः) अग्रगन्ता (जनिवान्) विद्या में जन्मवान् विद्यायुक्त पुरुष (समर्य्यता) संग्राम की इच्छा करते हुए (मनसा) चित्त से (स्पृधः) स्पर्द्धा करते हैं जिनमें उन संग्रामों की इच्छा करते हुए (अति, वेति) अत्यन्त व्याप्त होता है, वह (वै) निश्चय से जैसे सूर्य्य (घ्रंसम्) दिन को वैसे (अस्माकम्) हम लोगों को (विश्वतः) सब से (रक्षन्तम्) रक्षा करते हुए (गयम्) श्रेष्ठ अपत्य वा धन और (शर्म्म) गृह का (परि) सब प्रकार से (वनवत्) संविभाग करे, वह हम लोगों से सत्कार करने योग्य है ॥७॥

भावार्थभाषाः - जो मनुष्य विद्या और विनय को प्राप्त, दुष्टों में उग्र और धार्मिको में शान्त और सदा ही दुष्टों के साथ युद्ध करने से प्रजाओं की रक्षा करता हुआ सुख में वास करावे, वह सूर्य्य के सदृश प्रकाशित यशवाला हो ॥७॥

अन्वय: यः स्वावसुः सूर्य्य इव कविरग्रुर्जनिवान् विद्वान् समर्य्यता मनसा स्पृधोऽति वेति स वै सूर्य्यो घ्रंसमिवास्माकं विश्वतो रक्षन्तं गयं शर्म्म च परि वनवत् स वा अस्माभिः सत्कर्त्तव्यः ॥७॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (वेति) प्राप्नोति (अग्रुः) अग्रगन्ता (जनिवान्) विद्यायां जन्मवान् (वै) निश्चयेन (अति) (स्पृधः) स्पर्द्धन्ते येषु तान् सङ्ग्रामान् (समर्य्यता) समरमिच्छता (मनसा) चित्तेन (सूर्यः) सवितेव (कविः) क्रान्तप्रज्ञः (घ्रंसम्) दिनम् (रक्षन्तम्) (परि) सर्वतः (विश्वतः) सर्वस्मात् (गयम्) श्रेष्ठमपत्यं धनं वा (अस्माकम्) (शर्म) गृहम् (वनवत्) संविभाजयेत् (स्वावसुः) स्वेषु यो वसति स्वान् वा वासयति ॥७॥

भावार्थभाषाः - यो मनुष्यो विद्याविनयप्राप्तो दुष्टेषूग्रो धार्मिकेषु शान्तः सदैव दुष्टैः सह युद्धेन प्रजा रक्षन् सुखे वासयेत् स सूर्य्यवत् प्रकाशकीर्त्तिर्भवेत् ॥७॥

भावार्थभाषाः - जो माणूस विद्या व विनयाने दुष्टांबरोबर उग्र, धार्मिकाबरोबर शांत राहून सदैव दुष्टांबरोबर युद्ध करतो व प्रजेचे रक्षण करून सुखात ठेवतो त्याला सूर्याप्रमाणे प्रकाशमान होऊन यश मिळावे. ॥ ७ ॥

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - जगती

ज्या꣡यांसम् अस्य꣡ यतु꣡नस्य केतु꣡न
ऋषिस्वरं꣡ चरति या꣡सु ना꣡म ते
यादृ꣡श्मिन् धा꣡यि त꣡म् अपस्य꣡या विदद्
य꣡ उ स्वयं꣡ व꣡हते सो꣡ अ꣡रं करत्

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

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

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

yā́su ← yá- (pronoun)
{case:LOC, gender:F, number:PL}

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

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

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

vidat ← √vid- 1 (root)
{number:SG, person:3, mood:INJ, tense:AOR, voice:ACT}

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

áram ← áram (invariable)
{}

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

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

svayám ← svayám (invariable)
{}

u ← u (invariable)
{}

u ← u (invariable)
{}

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

yáḥ ← yá- (pronoun)
{case:NOM, gender:M, number:SG}

ज्यायां॑सम् । अ॒स्य । य॒तुन॑स्य । के॒तुना॑ । ऋ॒षि॒ऽस्व॒रम् । च॒र॒ति॒ । यासु॑ । नाम॑ । ते॒ ।
या॒दृश्मि॑न् । धायि॑ । तम् । अ॒प॒स्यया॑ । वि॒द॒त् । यः । ऊं॒ इति॑ । स्व॒यम् । वह॑ते । सः । अर॑म् । क॒र॒त् ॥

• jyāyāṃsam ← jyāyas
• [noun], accusative, singular, masculine
• “better; elder; greater; bigger.”

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

• yatunasya ← yatuna
• [noun], genitive, singular, masculine

• ketuna ← ketu
• [noun], instrumental, singular, masculine
• “banner; ketu; sunbeam; enemy; sign; Premna spinosa Roxb.; comet; signal; signal; luminosity.”

• ṛṣisvaraṃ ← ṛṣi
• [noun], masculine
• “Ṛṣi; spiritual teacher; ascetic; Mantra.”

• ṛṣisvaraṃ ← svaram ← svara
• [noun], nominative, singular, neuter
• “voice; noise; sound; voice; note; tone; accent; seven; vowel; Vishnu; cry; accent; cry.”

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

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

• nāma ← nāman
• [noun], nominative, singular, neuter
• “name; appellation; nāman [word]; nāmakaraṇa; surname; noun; word.”

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

• yādṛśmin ← yādṛś
• [noun], locative, singular, masculine
• “which like.”

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

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

• apasyayā ← apasyā
• [noun], instrumental, singular, feminine
• “activity.”

• vidad ← vidat ← vid
• [verb], singular, Aorist inj. (proh.)
• “find; detect; marry; get; think.”

• ya ← yaḥ ← yad
• [noun], nominative, singular, masculine
• “who; which; yat [pronoun].”

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

• svayaṃ ← svayam
• [adverb]
• “personally; spontaneously; svayam [word]; voluntarily.”

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

• so ← saḥ ← 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.”

• araṃ ← aram
• [adverb]

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

इयमाग्नेयी सौरी वा । हे देव ज्यायांसम् अतिशयेन प्रवृद्धम् अस्य यतुनस्य । यततिर्गतिकर्मा। गन्तुरस्य सूर्यस्य ॥ कर्मणि षष्ठ्यौ ॥ अमुं गन्तारं केतुना प्रज्ञापकेन कर्मणा उदयादिलक्षणेन विशिष्टम् ऋषिस्वरम् ऋषिभिः स्तुत्यं त्वां चरति गच्छति । भजते यजमानः । केन साधनेन । यासु स्तुतिषु ते त्वदीयं नाम नमनं नामकं वा रूपं वर्तते ताभिरित्यर्थः । यद्वा । अस्य यतुनस्य गमनशीलस्य तव केतुना तमोनिर्हरणादिकर्मणा विशिष्टं त्वां चरति । यादृश्मिन् यादृशे कामे धायि धत्ते ॥ कर्तरि चिण् ॥ सामर्थ्यान्मनो गम्यते । तम् । यथानिर्देशं प्रतिनिर्देष्टव्यत्वात्तादृशमित्यर्थो ज्ञातव्यः । तादृशं कामम् अपस्यया कर्मणा हविःस्तुत्यादिलक्षणेन विदत् विन्दते । य उ य एव स्वयम् अनन्यप्रेरितः सन् स्वमनीषयैव वहते धारयति फलं सः अरम् अलमत्यर्थं करत् करोति । अथवा य उ य एव स्वयं वहते स्वयमेवानुतिष्ठति सोऽत्यर्थं कुर्यात् । न ह्यन्येन कारितं फलवद्भवति ॥

English translation:

“The (pious man) proceeds to you, most excellent (of the gods, who are indicated) by the sign of this moving (revolution); who are hymned by the ṛṣis in whose praises youyr name (is glorified); he obtains that blessing by his devotion, on whatsoever (his desire) has been fixed; and he also, who of his own accord offers (worship) acquires abundant (reward).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

By the sign of this moving revolution: asya yatunasya ketuna is the text which is explained: karmaṇodayādi lakṣaṇena, characterized by functions such as rising and the like; he also…acquires abundant reward: ya u svayam vahate so aram karat = he who, not urged by another, entertains of his own mind the hope of reward, he does, much, or enough; atyartham karoti is one explanation; another is, atyartham kuryāt, let him do much, or enough

He [=poet] pursues the older sonority of the seers by means of (you [=Agni/Soma]), the beacon of this arrangement [=sacrifice]. Among which (females [=waters/cows/insights]) your name (is),
in whatever (place) it has been set, he will find it [=sonority of the seers] through his industry. He who makes the journey by himself, he will
get it right.

Oldenberg’s stark statement about this vs., “Ich wage keine Erklärung,” is somewhat lowering to the spirit. Nonetheless, I think some sense can be wrung from it. As I said in the published introduction, I think a new figure enters the scene at this, the midpoint of the hymn – namely the poet, learning and perfecting his craft – and in my opinion he is the subject of the vs., though Agni and Soma are still very much present.

By my interpr. the unnamed would-be poet “pursues/proceeds towards/practices” (carati) “the older (/superior) sonority of the seers” (jyā́yāṃsam … ṛṣisvarám), that is, he imitates and aspires to the sound of the legendary poet-seers who preceded him. He does so by means of asyá yatúnasya ketúnā “by the beacon of this yatúna.” Unfortunately yatúna- is a hapax, and there is no agreement on its meaning or etym. (see, e.g., EWA s.v.). However, we can approach the sense of this phrase from several angles. The most promising of these, in my opinion, is the recognition that the phrase yajñásya ketú- “beacon of the sacrifice” is a very common expression in the RV (I.96.16, I.113.19, etc. etc., incl. in this maṇḍala V.11.1).

Moreover, both Agni and Soma are identified as yajñásya ketú-; Agni: the three passages just cited, plus I.1127.6, III.11.3, etc.; Soma: IX.86.7. I take yatúna- as a nonce substitute for yajñá-, with vaguely similar phonology, built to √yat ‘arrange’.

(This is the root affiliation suggested by most [cf., e.g., AiG II.2.485].) Unfortunately this root does not seem to be generally used in ritual context, but a generalized abstract ‘arrangement’ can stand in for the more specific ‘sacrifice’. This hapax yatúna- echoes immed. following instr. ketúnā (though obviously the morphology is different) and also reminds us of the two unexpected -u-stems in 5: táru- and -sváru-.

Putting all this together, I would claim that the poet is pursuing the model of the previous poets by means of the beacon of the sacrifice (/‘arrangement’), and that this beacon is actually the usual amalgam of Agni and Soma, who, as we just saw, can be so called. In other words, the shimmering leaders of the sacrifice, the two ritual substances fire and soma, provide the (en)light(enment) as the poet follows the progress of the sacrifice as it leads him to his poetic goal.

Unlike most interpr. I take the loc. rel. cl. ending b (yā́su nā́ma te) as parallel to the one beginning c (yā́dṛ́śmin dhā́yi), also with a loc. expression. Both remind us of 2d … ṛtá āsa nā́ma te; besides the identical final nā́ma te, note the echo between yā́su and āsa. The fem. loc. yā́su refers to the now familiar mix of fem. plurals – waters, cows [=milk], streams of ghee – with the possible addition of fem. words for mental and verbal products: insights, hymns, etc. In any case the poet finds the jyā́yāṃsam … ṛṣisvarám he is looking for at the place where the names of Agni and Soma have been set – that is, at the heart of the sacrifice. I take the referent of tám to be ṛṣisvára- of b. To find it he needs not only the beacon provided by Agni/Soma but also his own industry (apasyā́-).

The final pāda reiterates that the poet must rely on himself: he must make the journey to poetic mastery by himself, and if he does, he will get it (that is, the poetry) right. The phrasal verb áraṃ karat of course reminds us of alaṃkāra, the later technical term for poetic ornament. Cf. already in the RV VII.29.3 kā́te asty áraṃkrti̥ ḥ sūktaíḥ for a connection between hymns and proper preparation. (Contrary to the standard tr., I do not think that yá u svayáṃ váhate has anything to do with marriage and bringing the bride home.)

Thy name, sung forth by Rsis in these hymns of ours, goes to the loftier One with this swift mover’s light.
By skill he wins the boon whereon his heart is set: he who bestirs himself shall bring the thing to pass.

Unter dem Banner dieses …… kommt das Lied zu der stärkeren Stimme des Rishi mit Worten, unter denen dein Name ist. In was sie gelegt ward, einen solchen nimmt sie mit Geschäftigkeit zum Manne. Wer sie selbst heimführt, nur der wird es ihr recht machen.

Zu dem herrlicheren [dem Sonnengotte] geht er [der Opferer Säy.] mit dem Lichte dieses strebenden [Agni] zu dem von Sängern umrauschten dorthin wo [bei yusu ist diksä oder viTcm zu ergänzen,] wo dein Wesen [o Sonne] ist; bei wem er [Agni] hingesetzt wird, den erfüllt er mit Werkelust, und wer selbst ihn zu sich führt, der macht ihn auch fertig.

Под знаком этого состязания (?) (песня) движется (.приближаясь)
К более сильному звучанию (древних) риши – (слова), среди которых твое имя.
В кого бы ни была она вложена, того захватывает она благодаря (его) деятельности.
А кто сам увозит (ее как жену), тот воздает (ей) должное.

• विश्वेदेवा: ८॥
• अवत्सारः काश्यप अन्ये च दृष्टलिङ्गाः
• निचृज्जगती
• निषादः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - (यः) जो (अस्य) इस (यतुनस्य) यत्न करनेवाले विद्वान् के (केतुना) प्रज्ञान से (ज्यायांसम्) श्रेष्ठ (ऋषिस्वरम्) ऋषियों के उपदेश को (चरति) प्राप्त होता है और जिन (ते) आपका (यासु) जिन प्रजाओं में (नाम) नाम है और (यादृश्मिन्) जैसे व्यवहार में जो अन्य जनों से (धायि) धारण किया जाता है (तम्) उसको (अपस्यया) अपने कर्म्म की इच्छा से (विदत्) प्राप्त होता और (उ) भी (स्वयम्) स्वयम् (वहते) प्राप्त होता है (सः) वह हम लोगों को (अरम्) समर्थ (करत्) करे ॥८॥

भावार्थभाषाः - जो मनुष्य यथार्थवक्ता जन के समीप से प्राप्त हुए बोध से स्वयं उत्तम होकर अन्यों को उत्तम प्रकार भूषित करें, वे सुख को प्राप्त होते हैं ॥८॥

अन्वय: योऽस्य यतुनस्य विदुषः केतुना ज्यायांसमृषिस्वरं चरति यस्य ते यासु नामास्ति यादृश्मिन् योऽन्यैर्धायि तमपस्यया विददु स्वयं वहते सोऽस्मानरं करत् ॥८॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (ज्यायांसम्) श्रेष्ठम् (अस्य) (यतुनस्य) यत्नशीलस्य (केतुना) प्रज्ञानेन (ऋषिस्वरम्) ऋषीणामुपदेशम् (चरति) प्राप्नोति (यासु) प्रजासु (नाम) (ते) तव (यादृश्मिन्) यादृशो व्यवहारे (धायि) ध्रियते (तम्) (अपस्यया) आत्मनः कर्मेच्छया (विदत्) लभते (यः) (उ) (स्वयम्) (वहते) प्राप्नोति (सः) (अरम्) अलम् (करत्) कुर्य्यात् ॥८॥

भावार्थभाषाः - ये मनुष्या आप्तस्य सकाशात् प्राप्तेन बोधेन स्वयमुत्तमा भूत्वाऽन्यान् सुभूषितान् कुर्य्युस्ते सुखं लभन्ते ॥८॥

भावार्थभाषाः - जी माणसे आप्त लोकांकडून प्राप्त झालेल्या बोधामुळे स्वतः उत्तम बनून इतरांना उत्तम प्रकारे भूषित करतात ती सुख प्राप्त करतात. ॥ ८ ॥

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - जगती

समुद्र꣡म् आसाम् अ꣡व तस्थे अग्रिमा꣡
न꣡ रिष्यति स꣡वनं य꣡स्मिन् आ꣡यता
अ꣡त्रा न꣡ हा꣡र्दि क्रवण꣡स्य रेजते
य꣡त्रा मति꣡र् विद्य꣡ते पूतब꣡न्धनी

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

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

āsām ← ayám (pronoun)
{case:GEN, gender:F, number:PL}

áva ← áva (invariable)
{}

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

tasthe ← √sthā- (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:MED}

ā́yatā ← √yam- (root)
{case:NOM, gender:F, number:SG, non-finite:PPP}

ná ← ná (invariable)
{}

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

sávanam ← sávana- 1 (nominal stem)
{case:NOM, gender:N, number:SG}

yásmin ← yá- (pronoun)
{case:LOC, gender:M, number:SG}

átra ← átra (invariable)
{}

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

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

ná ← ná (invariable)
{}

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

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

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

vidyáte ← √vid- 1 (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:PASS}

yátra ← yátra (invariable)
{}

स॒मु॒द्रम् । आ॒सा॒म् । अव॑ । त॒स्थे॒ । अ॒ग्रि॒मा । न । रि॒ष्य॒ति॒ । सव॑नम् । यस्मि॑न् । आऽय॑ता ।
अत्र॑ । न । हार्दि॑ । क्र॒व॒णस्य॑ । रे॒ज॒ते॒ । यत्र॑ । म॒तिः । वि॒द्यते॑ । पू॒त॒ऽबन्ध॑नी ॥

• samudram ← samudra
• [noun], accusative, singular, masculine
• “ocean; Samudra; sea; samudra [word]; four.”

• āsām ← idam
• [noun], genitive, plural, feminine
• “this; he,she,it (pers. pron.); here.”

• ava
• [adverb]
• “down.”

• tasthe ← sthā
• [verb], singular, Perfect indicative
• “stay; stand; situate; exist; [in]; resist; endure; put; soak; be; stop; adhere; get stale; concentrate; grow; trust; wake; consociate; last; dwell; lie; stand; stop.”

• agrimā ← agrima
• [noun], nominative, singular, feminine
• “chief(a).”

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

• riṣyati ← riṣ
• [verb], singular, Present indikative
• “suffer; harm.”

• savanaṃ ← savanam ← savana
• [noun], nominative, singular, neuter
• “yajña; savana [word]; Snāna; Soma sacrifice; press.”

• yasminn ← yasmin ← yad
• [noun], locative, singular, neuter
• “who; which; yat [pronoun].”

• āyatā ← āyam ← √yam
• [verb noun], nominative, singular
• “measure in length; measure in width; extend; spread; lengthen; unfold; broaden; measure; broaden.”

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

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

• hārdi
• [noun], nominative, singular, neuter
• “heart.”

• kravaṇasya ← kravaṇa
• [noun], genitive, singular, masculine

• rejate ← rej
• [verb], singular, Present indikative
• “tremor; flicker.”

• yatrā ← yatra
• [adverb]
• “wherein; once [when].”

• matir ← matiḥ ← mati
• [noun], nominative, singular, feminine
• “intelligence; decision; mind; hymn; purpose; idea; opinion; belief; desire; wish; conviction; plan; devotion.”

• vidyate ← vid
• [verb], singular, Indikativ Pr￤s. Passiv
• “find; detect; marry; get; think.”

• pūtabandhanī ← pūta ← pū
• [verb noun]
• “purify; filter; blow; purify; purge; sift.”

• pūtabandhanī ← bandhanī ← bandhana
• [noun], nominative, singular, feminine
• “bandhana.”

इयमपि सौरी । आसां स्तुतीनां समुद्रं समुद्रवत्पर्यवसानभूतं सूर्यम् अग्रिमा अत्यन्तं श्रेष्ठा अस्मदीया स्तुतिः अव तस्थे अवगच्छति । यद्वा आसां प्रजानामृत्विजां स्तुतिरिति संबन्धः । सवनम्। सूयते सोमोऽत्रेति सवनं यज्ञगृहम् । न रिष्यति न हिंस्यते । किंतु प्रवर्धते इत्यर्थः । यस्मिनायता विस्तीर्णानि स्तोत्राणि तत्सवनमिति । अत्र अस्मिन् यजमानगृहे क्रवणस्य स्तुतिकर्तुः हार्दि हृदयसंबन्धि हृदयगतं काम्यं फलं न रेजते न विचलति । न मृषा भवति । यत्र यस्मिन् स्तोतृगृहे मतिः स्तुतिः पूतबन्धनी पूतं सूर्यम् अनुबध्नती विद्यते अत्र न रेजत इति ॥

English translation:

“The chief of these (our praises) proceed to the ocean-like sun; that chamber of sacrifice fails not in which (his praises) are prolonged; there are heart’s desire of the worshiper is not disappointed where the mind is known to be attached to the pure (sun).”

The foremost of these (females) has stepped down into the ocean (of soma). The pressing is not harmed into which she is guided.
Here the heart of the working poet [?] does not tremble, where the
thought is found that is his bond to the purified (soma/fire).

In my interpr., the first half of this vs. depicts the offering of ritual oblations, while the second one connects the poet, whom we first met in the previous vs., with this ritual activity.

The fem. phrase āsām … agrimā́“the foremost (fem.) of these (fem.)” must refer yet again to the females we’ve met before: waters, cows, streams of ghee, as was just noted above. In pāda a the first such female goes down into the ocean (samudrám); this could be the ocean of soma as often or the undulating flames of the ritual fire (see I.71.7 where the offerings entering the fire are compared to streams entering a samudrá-). In pāda b the word sávana- ‘pressing’ limits the reference to soma, but throughout the hymn we have seen phraseology that is more appropriate to one of the gods than to the other (generally, in fact, in favor of Agni). That b is a clear soma pāda does not, in my opinion, invalidate the general interpr. of the hymn as applicable simultaneously to the two gods. It is also worth noting in passing that sávana-, which occurs approx. 100x in the RV, is found only once in the IXth Maṇḍala.

Why it is necessary to state that the pressing is not harmed when the female enters it is not clear. Perhaps it is meant as understatement: it is not only not harmed, but is positively benefitted. Or perhaps there is a whiff of the fear of contamination caused by females.

Pāda c brings us another impenetrable hapax, kravaṇá-. The first thing to notice, perhaps, is that it rhymes with sávana- (though it does not match it in accent).

As with the hapax yatúna- in 8a beside ketúnā, one of the contributors to the formation of the hapax may be phonological echo. There is, as usual, no consensus on the etym. or sense of the word; Geldner and Renou (inter alia) take it as a PN – a convenient strategy, but in a hymn that contains no other PNs (at least in my opinion) an unlikely solution. Witzel Gotō take it as ‘Opferschlächter’, related to kravís-, a suggestion mentioned but not endorsed by Oldenberg (see also EWA s.v.). My own tentative suggestion has no better support. I consider it, like krívi- in 4d, to be another phonologically scrambled encoding of the word kaví-, here perhaps crossed with a form of √kṛ, hence my tr. ‘working poet’. (A putative participial -āṇá- might have been remodeled under pressure from sávana- in b.) Although I will not attempt a spirited defense of this despairing attempt, it does have certain points in its favor.

First, if kriví- in 4d and kravaṇá- here are both deformations of kaví-, which itself appears in 7b, we have a little ring of references to the poet in the midsection of this hymn. More important, reference to a poet in 9c fits well with the subordinate clause in 9d. Just at the time when oblation is made and the soma is prepared (9ab), the poet who is not intimidated (“his heart does not tremble”) finds the poetic expression (matí-) that connects him to the purified ritual substances soma and fire. (Though pūtá- almost always refers to soma and never to fire directly, other forms derived from the root √pū, like pāvaká-, are standard qualifiers of Agni.) If I am correct that vs. 8 depicts an apprentice or neophyte poet embarking on his journey to poetic mastery, then 9cd shows him achieving his first success at a climactic moment in the sacrifice, which provides inspiration to his undaunted heart.

The chief and best of these abideth in the sea, nor doth libation fail wherein it is prolonged.
The heart of him who praiseth trembleth not in fear there where the hymn is found connected with the pure.

Ihre Anführerin kam hinab zum Meere; nicht mißlingt die Somapressung, zu der sie sich hingezogen fühlt. Da zittert nicht das Herz des Kravana, wo die Dichtung sich befindet, die mit dem geläuterten Soma verbunden ist.

Zum Meer [Soma] herab ging von diesen [Milchströmen] der erste; nicht leidet die Saftspende Schaden, zu welcher dieser hingegangen" ist; da schwankt nicht das Herz des erschreckten [Sängers nach Säy.], wo der am Reinen hangende Sinn gefunden wird.

Первая из них погружается в океан.
Не бывает неудачным выжимание сомы (у того), к кому прибилась она.
Не дрожит сердце Краваны (?) там,
Где находится поэтическая мысль, связанная с очищенным (сомой).

• विश्वेदेवा:
• अवत्सारः काश्यप अन्ये च दृष्टलिङ्गाः
• भुरिक्त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे विद्वन् ! (यस्मिन्) जिसमें (अग्रिमा) अतिश्रेष्ठ (सवनम्) ऐश्वर्य्य का (न) नहीं (रिष्यति) नाश करता है और (आसाम्) इन प्रजाओं के बीच (समुद्रम्) अन्तिरक्ष को (अव, तस्थे) स्थित होता है और (यत्रा) जहाँ (आयता) बहुत धनों की वृद्धि होती है और (पूतबन्धनी) पवित्र गुणों को ग्रहण करनेवाली (मतिः) बुद्धि (विद्यते) विद्यमान है (न) नहीं (अत्रा) इस में (क्रवणस्य) शब्द करनेवाले का (हार्दि) हृदयसम्बन्धी कार्य (रेजते) चलता है ॥९॥

भावार्थभाषाः - जो प्रजाओं के मध्य में अन्तरिक्ष के सदृश सुखरूपी अवकाश देनेवाले और नहीं हिंसा करनेवाले बुद्धिमान् उपदेशक विद्यमान हैं, वे ही सुखयुक्त होते हैं ॥९॥

अन्वय: हे विद्वन् ! यस्मिन्नग्रिमा सवनं च न रिष्यत्यासां समुद्रमव तस्थे यत्रायता धनानि वर्धन्ते पूतबन्धनी मतिश्च विद्यते नात्रा क्रवणस्य हार्दि रेजते ॥९॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (समुद्रम्) अन्तरिक्षम् (आसाम्) प्रज्ञानाम् (अव) (तस्थे) अवतिष्ठते (अग्रिमा) अतिश्रेष्ठः (न) निषेधे (रिष्यति) हिनस्ति (सवनम्) ऐश्वर्य्यम् (यस्मिन्) (आयता) विस्तृतानि (अत्रा) अत्र ऋचि तुनुघेति दीर्घः। (न) निषेधे (हार्दि) हृदयस्येदम् (क्रवणस्य) शब्दकर्त्तुः (रेजते) चलति (यत्रा) अत्रापि ऋचि तुनुघेति दीर्घः। (मतिः) प्रज्ञा (विद्यते) (पूतबन्धनी) या पूतान् पवित्रान् गुणान् बध्नाति गृह्णाति सा ॥९॥

भावार्थभाषाः - ये प्रजानां मध्येऽन्तरिक्षमिव सुखाऽवकाशदा अहिंस्रा धीमन्त उपदेशका विद्यन्ते त एव सुखयुक्ता भवन्ति ॥९॥

भावार्थभाषाः - प्रजेमध्ये अंतरिक्षाप्रमाणे सुख देणारे, अहिंसक, बुद्धिमान, उपदेशक विद्यमान असतात तेच सदैव सुखी असतात. ॥ ९ ॥

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - जगती

स꣡ हि꣡ क्षत्र꣡स्य मनस꣡स्य चि꣡त्तिभिर्
एवावद꣡स्य यजत꣡स्य स꣡ध्रेः
अवत्सार꣡स्य स्पृणवाम र꣡ण्वभिः
श꣡विष्ठं वा꣡जं विदु꣡षा चिद् अ꣡र्धियम्

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

Morph
cíttibhiḥ ← cítti- (nominal stem)
{case:INS, gender:F, number:PL}

hí ← hí (invariable)
{}

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

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

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

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

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

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

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

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

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

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

cit ← cit (invariable)
{}

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

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

vidúṣā ← √vid- 2 (root)
{case:INS, gender:M, number:SG, tense:PRF, voice:ACT}

सः । हि । क्ष॒त्रस्य॑ । म॒न॒सस्य॑ । चित्ति॑ऽभिः । ए॒व॒ऽव॒दस्य॑ । य॒ज॒तस्य॑ । सध्रेः॑ ।
अ॒व॒ऽत्सा॒रस्य॑ । स्पृ॒ण॒वा॒म॒ । रण्व॑ऽभिः । शवि॑ष्ठम् । वाज॑म् । वि॒दुषा॑ । चि॒त् । अर्ध्य॑म् ॥

• 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.”

• hi
• [adverb]
• “because; indeed; for; therefore; hi [word].”

• kṣatrasya ← kṣatra
• [noun], genitive, singular, masculine
• “Kshatriya.”

• manasasya ← manasa
• [noun], genitive, singular, masculine

• cittibhir ← cittibhiḥ ← citti
• [noun], instrumental, plural, feminine
• “purpose.”

• evāvadasya ← evāvada
• [noun], genitive, singular, masculine

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

• sadhreḥ ← sadhri
• [noun], genitive, singular, masculine
• “sadhri-.”

• avatsārasya ← avatsāra
• [noun], genitive, singular, masculine

• spṛṇavāma ← spṛ
• [verb], plural, Present imperative

• raṇvabhiḥ ← raṇvan
• [noun], instrumental, plural, masculine

• śaviṣṭhaṃ ← śaviṣṭham ← śaviṣṭha
• [noun], accusative, singular, masculine
• “mighty.”

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

• viduṣā ← vid
• [verb noun], instrumental, singular
• “know; diagnose; perceive; know; accord; notice; deem; mind; learn; specify; watch; recognize; detect; call.”

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

• ardhyam ← ṛdh
• [verb noun], accusative, singular
• “boom; stick to.”

इयमपि सौरी। स हि स खलु सविता देवः सर्वैः स्तुत्यः। सर्वकामपूरक इत्यर्थः । हिशब्दो लोकवेदयोः प्रसिद्धिद्योतकः । तस्मात् सकाशात् । अत्र ‘अन्ये च ऋषयोऽत्र दृष्टलिङ्गाः’ इत्युक्तत्वात् क्षत्रादय ऋषयः। क्षत्रस्य मनसस्य एवावदस्य यजतस्य सध्रेः अवत्सारस्य चैषामृषीणामस्माकं रण्वभिः रमणीयाभिः चित्तिभिः स्पृणवाम पूरयाम । किम् । शविष्ठं वाजम् अतिशयेन बलवदन्नम् । ‘अन्नं वै वाजः’ (तै. ब्रा १. ३. ६. ६) इति श्रुतेः । विदुषा चित् विपश्चिता अर्घ्यं समर्धनीयं स्पृणवाम । क्षत्रादयो वयमिति संबन्धः ॥२४॥

English translation:

“He verily (it to be glorified); let us, with the plural asant thoughts of Kṣatra, Manasa, Avada, Vajada, Sadhri and Avatsara, fill up the invigorating food (the portion) to be shared by the wise.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Kṣatra, manasa…: these are the names of the ṛṣis

For he (has a bond) with the insights of the mental lordship of the one deserving the sacrifice, who speaks just so and aims toward the
same goal.
With the delightful (poems) [/lusty (warriors)] of the stealthy one we shall win the most expansive prize, to be brought to success only by the wise.

Geldner and Renou deal with the difficulties of this vs. by taking all (or almost all) the genitives as PN, a solution going back to Sāyaṇa.: (Geldner) Kṣatra, Manasa, Yajata, Sadhri, and Avatsāra, to which Renou adds Evāvada. (Note that the Anukr. ascribes this hymn to one Avatsāra Kāśyapa, but this is, in my opinion, based on a later misunderstanding of this vs.) Since all of these forms, on the one hand, either are, or bear a strong resemblance to, real words in the language and, on the other, are not used as names elsewhere, the Geldner/Renou PN strategy seems like an evasion of responsibility. It is to the credit of Witzel Gotō that this makeshift is not resorted to; all these forms are given full lexical weight. And the Witzel Gotō interpr. of ab is not too distant from mine, in that they take the subject to be a/the poet, who has some connection to the cítti- of the figures mentioned in the gen. (Witzel Gotō: “Denn er is es [ein Ṛṣi?] durch die Einsichten dessen …”), though our treatments of the genitives differ.

My interpr. of the relation between sá and cíttibhiḥ calls upon the ‘bond’ (bándhanī) of 9d, where the poet found the thought that binds him to the ritual substances soma and fire. I think 10ab elaborates on this notion, by ascribing the insights to Soma and Agni themselves.

The second set of genitives, evāvadásya yajatásya sádhreḥ in pāda b, by my interpr. refer to Agni and Soma simultaneously. Both Agni and Soma are elsewhere described as yajatá- ‘worthy of the sacrifice’ (Agni, e.g., I.128.8; Soma, e.g., IX.86.14). Assuming that the hapax evāvadá- has the sense ‘speaking thus’ it transparently presents, it can apply to both Agni and Soma because both substances are often said to speak or sound: for Agni cf., e.g., VI.4.4, 13.6; for Soma cf. esp.

IX.113.4, 6. As for sádhreḥ, the obvious connection with sadhryàñc- ‘directed towards the same goal’ is affirmed by Grassmann, AiG II.2.154, EWA s.v sadhrī́m, etc. It is the morphology that is puzzling, made more complex by the fact that it should be trisyllabic with a short penultimate, hence *sádhriyaḥ? (so approx. Grassmann). (Holland & van Nooten Rig Veda edition simply pronounce the pāda as having 11 syllables, but since this would be a metrical irregularity in a Jagatī hymn and since there is no independent stem *sádhri- to which sádhreḥ would obviously belong, it seems better to perform the metrical distraction.) I have no answer for the morphology or for the accent, but given the morphological flexibility in the rest of this hymn, this is not surprising.) The “same goal” that Agni/Soma are aiming at is the eloquence that the poet is also seeking to harness.

I take this second set of genitives, referring to Agni/Soma, as dependent on, not parallel to, the first pair of genitives, kṣatrásya manasásya. My “mental lordship” refers to the mastery those two gods have of the poetry and the insights that produce it. The adj. manasá- is a hapax, but it fits a common pattern of deriving suffixaccented thematic adjectives to s-stems; cf., e.g., vacasá- ‘eloquent’ to vácas- ‘speech’ and AiG II.2.136.

The second hemistich takes advantage of the double meaning of ráṇa- and its derivatives (ráṇa- ‘joy / battle’, raṇvá- ‘delightful / battle-lusty’, etc.). I take the referent of the pl. ráṇvabhiḥ to be poems (or perhaps the ‘insights’ cítti- of pāda a).

As warriors fighting alongside us they allow us to win the prize (spṛṇavāma … vā́jam), but as poems they are also delightful or joy-bringing. That winning the prize requires wisdom, not just brute strength, is expressed by vidúṣā cid árdhyam “to be brought to success only by the wise,” a signal that it is insights or their products, poems, that are being deployed.

It remains to identify “the stealthy one” (avatsārá-), assuming as I do that it is not a PN. As I just noted, not only do Geldner and Renou (but not Witzel Gotō) take it as a PN, but the Anukramaṇī ascribes this hymn to Avatsāra Kāśyapa, who is also purported to be the Soma hymns IX.53-60, a group of short Gāyatrī hymns with no obvious connection to V.44. It seems obvious to connect the word with the lexeme áva √tsar and the root √tsar ‘creep’ more generally. The root is poorly attested, and áva √tsar only occurs once (I.71.5 in the notorious heavenly incest story). Agni is once the subject of √tsar (I.145.4), and the occurrence of áva √tsar is found in an Agni hymn (though not with Agni as subject). Soma is never subject of this verb, but its rarity makes this unsurprising. Both Agni and Soma can be conceived of as creeping or stealthy because of their slow and gradual movements – Agni as the fire slowly catches in the kindling, Soma as the juice spreads across the filter.

For it is he: with though to of Ksatra, Manasa, of Yajata, and Sadhri, and Evavada,
With Avatsara’s sweet songs will we strive to win the mightiest strength which even he who knows should gain.

Denn er ist nach den Absichten des Ksatra Manasa, des wahrredenden Yajata, des Sadhri. Mit des Avatsara …….. wollen wir den stärksten Lohn davontragen, der überhaupt von einem Wissenden zu gewinnen ist.

Mögen wir doch [statt des sinnlosen sä lese ich säm] durch die Pläne des weisen Heerfürsten des recbtgebietenden, “ehrwürdigen, achtsamen, mit den Kriegern des Avatsara vereint, stärkste Beute eri’ingen, die von jedem, der sie kennt, gerne erlangt wird.

Ведь он (действует) по замыслам Кшатры Манасы,
Эвавады, Яджаты, Садхри.
Благодаря (мыслям) Аватсары, приносящим радость, мы хотим выиграть
Самую мощную награду, которую может получить только знаток.

• विश्वेदेवा:
• अवत्सारः काश्यप अन्ये च दृष्टलिङ्गाः
• जगती
• निषादः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! (चित्तिभिः) इकट्ठे करनेरूप क्रियाओं से जिस (एवावदस्य) एवावद अर्थात् प्राप्त गुणों को कहते हैं जिससे वा (यजतस्य) मिलते हैं जिससे वा जो (अवत्सारस्य) रक्षकों को प्राप्त होते और (मनसस्य) माना जाता और उस (सध्रेः) तुल्य स्थानवाले (क्षत्रस्य) राजकुल वा राज्य के सम्बन्ध की (स्पृणवाम) इच्छा करें तथा (विदुषा) विद्वान् से (चित्) भी (अर्ध्यम्) अर्द्ध में उत्पन्न की तथा (रण्वभिः) रमणीयों से (शविष्ठम्) अत्यन्त बलिष्ठ (वाजम्) विज्ञानवान् की हम इच्छा करें (स, हि) वही हम लोगों की इच्छा करे ॥१०॥

भावार्थभाषाः - जो मनुष्य दिन-रात्रि राज्य की उन्नति करने की इच्छा करते हैं, वे महाराज होते हैं ॥१०॥

अन्वय: हे मनुष्याश्चित्तिभिर्यस्यैवावदस्य यजतस्याऽवत्सारस्य मनसस्य सध्रेः क्षत्रस्य सम्बन्धं स्पृणवाम विदुषा चिदर्ध्यं रण्वभिः शविष्ठं वाजं स्पृणवाम स ह्यस्मान् स्पृहेत् ॥१०॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (सः) (हि) (क्षत्रस्य) राजकुलस्य राष्ट्रस्य वा (मनसस्य) यन्मन्यते तस्य (चित्तिभिः) चयनक्रियाभिः (एवावदस्य) एवान् प्राप्तान् गुणान् वदन्ति येन तस्य (यजतस्य) यजन्ति सङ्गच्छन्ते येन तस्य (सध्रेः) सहस्थानस्य (अवत्सारस्य) योऽवतो रक्षकान् सरति प्राप्नोति तस्य (स्पृणवाम) अभीच्छेम (रण्वभिः) रमणीयैः (शविष्ठम्) अतिशयेन बलिष्ठम् (वाजम्) विज्ञानवन्तम् (विदुषा) (चित्) (अर्ध्यम्) अर्द्धे भवम् ॥१०॥

भावार्थभाषाः - ये मनुष्या अहर्निशं राज्योन्नतिं चिकीर्षन्ति ते महाराजा जायन्ते ॥१०॥

भावार्थभाषाः - जी माणसे रात्रंदिवस राज्याच्या उन्नतीची इच्छा करतात ती महाराज (महत) असतात. ॥ १० ॥

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - जगती

श्येन꣡ आसाम् अ꣡दितिः कक्षि꣡यो म꣡दो
विश्व꣡वारस्य यजत꣡स्य मायि꣡नः
स꣡म् अन्य꣡म्-अन्यम् अर्थयन्ति ए꣡तवे
विदु꣡र् विषा꣡णम् परिपा꣡नम् अ꣡न्ति ते꣡

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

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

āsām ← ayám (pronoun)
{case:GEN, gender:F, number:PL}

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

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

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

māyínaḥ ← māyín- (nominal stem)
{case:GEN, number:SG}

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

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

anyám-anyam ← anyá- (nominal stem)
{case:ACC, gender:M, number:SG}

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

étave ← √i- 1 (root)
{case:DAT, number:SG}

sám ← sám (invariable)
{}

ánti ← ánti (invariable)
{}

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

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

vidúḥ ← √vid- 2 (root)
{number:PL, person:3, mood:IND, tense:PRF, voice:ACT}

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

श्ये॒नः । आ॒सा॒म् । अदि॑तिः । क॒क्ष्यः॑ । मदः॑ । वि॒श्वऽवा॑रस्य । य॒ज॒तस्य॑ । मा॒यिनः॑ ।
सम् । अ॒न्यम्ऽअ॑न्यम् । अ॒र्थ॒य॒न्ति॒ । एत॑वे । वि॒दुः । वि॒ऽसान॑म् । प॒रि॒ऽपान॑म् । अन्ति॑ । ते ॥

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

• āsām ← idam
• [noun], genitive, plural, feminine
• “this; he,she,it (pers. pron.); here.”

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

• kakṣyo ← kakṣyaḥ ← kakṣya
• [noun], nominative, singular, masculine

• mado ← madaḥ ← mada
• [noun], nominative, singular, masculine
• “drunkenness; mada; estrus; excitement; sexual arousal; alcohol; musth; mad; mada; ecstasy; pride; drink; joy; arrogance; vivification.”

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

• viśvavārasya ← vārasya ← vāra
• [noun], genitive, singular, masculine
• “treasure; choice.”

• yajatasya ← yajata
• [noun], genitive, singular, masculine

• māyinaḥ ← māyin
• [noun], genitive, singular, masculine

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

• anyam ← anya
• [noun], accusative, singular, masculine
• “other; another(a); remaining; different; anya [word]; other than; more(a); fresh; any(a).”

• anyam ← anya
• [noun], accusative, singular, masculine
• “other; another(a); remaining; different; anya [word]; other than; more(a); fresh; any(a).”

• arthayanty ← arthayanti ← arthay ← √arth
• [verb], plural, Present indikative

• etave ← i
• [verb noun]
• “go; travel; enter (a state); return; walk; continue; reach; ask.”

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

• viṣāṇam ← viṣāṇa
• [noun], accusative, singular, neuter

• paripānam ← paripāna
• [noun], accusative, singular, neuter

• anti
• [adverb]

• 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.”

मददेवत्येयम् । विश्ववारादीनां त्रयाणामृषीणां स्वभूतः आसाम् अपां सोमरसलक्षणानां मदः श्येनः शंसनीयगमनः शीघ्रं पातृसकाशं गन्ता अदितिः अदीनोऽतिसमृद्धः कक्ष्यः कक्ष्यपूरकश्च भवतीति शेषः । ते विश्ववारादयः सत्रे प्रवृत्ताः एतवे सोमं प्राप्तुं तत्पानाय अन्यमन्यं परस्परं सम् अर्थयन्ति याचन्तेऽनुज्ञाम् । ते विषाणं विशेषेण मदस्य दातारं परिपानम् अन्ति अन्तिके विदुः जानन्ति लभन्ते वा ॥

English translation:

“Swift is the excessive and girth-distending inebriation of Viśvavārā, Yajata and Māyin; (by drinking) of these (juices) they urge one another to drink; they find the copious draught the prompt giver of intoxication.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Swift iṣ..inebriation: śyena āsām aditiḥ kakṣyo madaḥ: śyena = śīghra, quick;

Aditi = atisamṛddhaḥ;

Āsām = of these, Soma juices;

Mada = intoxication, is the devatā of the verse

(While still) a falcon, (soma) is unboundedness for these (females [=poems/waters/cows]); (when it becomes) the exhilarating drink, it is their girding—for the one deserving the sacrifice, provided with all desirable things, master of artifice.
They [=priests] make (the females) set their goal to go to one after the other (of Soma and Agni) in turn. They know (that) unharnessing
and drinking in rounds (are) at hand.

If it is possible for this hymn to get more obscure, it does so in this vs. (Note that Oldenberg simply gives up in vss. 11-13.) Nonetheless, I think a consistent interpr. can be constructed and one that fits well with the increasing pace of the depiction of the ritual in the last few vss. The theme that unifies the vs. is that of ritual binding and unbinding – conveyed by the words áditi-, which I take as the abstract ‘unboundedness’ not the name of the goddess, kakṣyà- ‘girding’, and viṣā́na- ‘unharnessing’.

The first half of pāda a (śyená āsām áditiḥ) refers to the pre-ritual situation.

While Soma is still a falcon, swooping about in freedom before the sacrifice begins, he is/represents freedom also for the classes of females we keep encountering: waters, cows, hymns. Neither the waters nor the cows (=milk) have taken on their ritual roles, and the words have not yet been pressed into service as ritual speech. (It’s important to note that Soma himself is often called a śyená- in IX; the bird is not simply the conveyor of the stolen soma.) In the second half of pāda a (kakṣyò mádaḥ) Soma has been transformed into the máda-, the exhilarating ritual drink, and that change in turn brings about the girding of the female entities in question. They are hitched up in their various ritual roles, and the sacrifice begins. This ritual commencement is both for the benefit of and involves the active participation of the two gods, Soma and Agni. It is thus that I interpret the genitives in pāda b (viśvávārasya yajatásya māyínaḥ (note the recurrence of yajatásya from 10b), also referring, in my opinion, to Agni/Soma.

(Once again both Geldner and Renou take all three genitives as PNs; once again Witzel Gotō do not.) In pāda c I take the priests as the subject of arthayanti ‘cause to seek as goal’.

They are now directing the ritual proceedings. The first object of arthayanti is unexpressed, in my view: it is the female ritual elements, waters, milk, hymns. The priests send them to their ritual tasks, the waters and the cows’ milk to soma, the hymns to Soma and Agni. The two gods are here represented by the āmreḍita anyám- anyam ‘the one, the other; one after the other’. So far in the hymn the two gods have been fused into one, verbally speaking; here the āmreḍita is an intermediate step towards separating them, a step that allows for the introduction of a third god, Indra, in the next vs. In pāda d the priests realize that with the mobilization of all the elements of the ritual performance – the soma, the ritual fire, the waters, milk, and hymns – the climax of the sacrifice has been reached. The unharnessing of these elements can take place because all that remains is for the prepared soma to be drunk. This sets the stage for the premier soma-drinker, Indra, to appear on the scene, which he does in the next vs. The parallel forms viṣā́ṇam paripā́nam are both best taken as -ana-nouns to -ā́-roots, although Grassmann identifies the first as a root participle. Cf. AiG II.2.193.

The sacred hymns love him who wakes and watches: to him who watches come the Sama verses.
This Soma saith unto the man who watches, I rest and have my dwelling in thy friendship.

Der Falke ist deren Aditi, der Rauschtrank des Visvarara, des Yajata, des Mayin füllt den Leibgurt. Sie beschließen zu einem um den anderen zu kommen; die wissen, daß Abzäumen und Umtrunk ihrer wartet.

Ihr [der Milchströme Vers 9] Adler [der sie ergreift] ist der unerschöpfliche, zugerüstete Rauschtrank des mit allem Gut versehenen, ehrwürdigen, weisen [Opferlierrn] ; einen andern und immer andern [Rauschtrank] rüsten sie zum Gange aus; sie verstehen sich auf den Trunk, der in ihrer Nähe gewährt ist.*)

Сокол – Адити этих (песен). Пьянящий напиток
Вишвавары, Яджаты, Майина – ремень.
Они сговариваются ходить друг к другу.
Они знают: распрягание (и) питье по кругу близко.

• विश्वेदेवा:
• अवत्सारः काश्यप अन्ये च दृष्टलिङ्गाः
• जगती
• निषादः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - जो मनुष्य (श्येनः) प्रशंसनीय गमनवाले घोड़े के सदृश (आसाम्) इन प्रजाओं की (अदितिः) नहीं नाश होनेवाली प्रकृति और (कक्ष्यः) श्रेणियों में उत्पन्न (मदः) आनन्द (विश्ववारस्य) सम्पूर्ण स्वीकार करने योग्य (यजतस्य) मिले हुए (मायिनः) निकृष्ट बुद्धिवाले के (अन्यमन्यम्) अन्य अन्य को (अर्थयन्ति) अर्थ करते अर्थात् याचते हैं और (एतवे) प्राप्त होने को (अन्ति) समीप में (परिपानम्) सब ओर से पान और (विषाणम्) प्रवेश किये हुए को (सम्, विदुः) उत्तम प्रकार जानते हैं, (ते) वे सुखी होते हैं ॥११॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । जो विद्वान् जन दुष्ट बुद्धिवालों को श्रेष्ठ बुद्धियुक्त करते हैं और श्येन पक्षी के सदृश दुष्टों का नाश करते हैं, वे जन कल्याणकारक हैं ॥११॥

अन्वय: यो मनुष्यः श्येन इवासामदितिः कक्ष्यो मदश्च विश्ववारस्य यजतस्य मायिनोऽन्यमन्यमर्थयन्त्येतवेऽन्ति परिपानं विषाणं सं विदुस्ते सुखिनो जायन्ते ॥११॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (श्येनः) प्रशंसनीयगतिरश्वः (आसाम्) प्रजानाम् (अदितिः) अविनाशिनी प्रकृतिः (कक्ष्यः) कक्षासु भवः (मदः) आनन्दः (विश्ववारस्य) समग्रस्वीकरणीयस्य (यजतस्य) सङ्गतस्य (मायिनः) कुत्सिता माया विद्यन्ते यस्य तस्य (सम्) (अन्यमन्यम्) (अर्थयन्ति) अर्थं कुर्वन्ति (एतवे) प्राप्तुम् (विदुः) जानन्ति (विषाणम्) प्रविष्टम् (परिपानम्) परितः सर्वतो पानम् (अन्ति) समीपे (ते) ॥११॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः । ये विद्वांसो दुष्टधियः श्रेष्ठप्रज्ञान् कुर्वन्ति श्येनपक्षीव दुष्टान् घ्नन्ति ते जना भद्राः सन्ति ॥११॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जे विद्वान, दुष्ट बुद्धी असलेल्या माणसांना श्रेष्ठ बुद्धीचे करतात व श्येन पक्ष्याप्रमाणे दुष्टांचा नाश करतात ते लोकांचे कल्याणकर्ते असतात. ॥ ११ ॥

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - जगती

सदापृणो꣡ यजतो꣡ वि꣡ द्वि꣡षो वधीद्
बाहुवृक्तः꣡ श्रुतवि꣡त् त꣡र्यो वः स꣡चा
उभा꣡ स꣡ व꣡रा प्र꣡ति एति भा꣡ति च
य꣡द् ईं गण꣡म् भ꣡जते सुप्रया꣡वभिः

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

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

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

vadhīt ← √vadhⁱ- (root)
{number:SG, person:3, mood:INJ, tense:AOR, voice:ACT}

ví ← ví (invariable)
{}

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

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

sácā ← sácā (invariable)
{}

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

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

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

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

ca ← ca (invariable)
{}

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

práti ← práti (invariable)
{}

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

ubhā́ ← ubhá- (pronoun)
{case:ACC, gender:M, number:DU}

várā ← vára- 2 (nominal stem)
{case:ACC, gender:M, number:DU}

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

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

īm ← īm (invariable)
{}

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

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

स॒दा॒ऽपृ॒णः । य॒ज॒तः । वि । द्विषः॑ । व॒धी॒त् । बा॒हु॒ऽवृ॒क्तः । श्रु॒त॒ऽवित् । तर्यः॑ । वः॒ । सचा॑ ।
उ॒भा । सः । वरा॑ । प्रति॑ । ए॒ति॒ । भाति॑ । च॒ । यत् । ई॒म् । ग॒णम् । भज॑ते । सु॒प्र॒याव॑ऽभिः ॥

• sadāpṛṇo ← sadāpṛṇaḥ ← sadāpṛṇa
• [noun], nominative, singular, masculine

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

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

• dviṣo ← dviṣaḥ ← dviṣ
• [noun], accusative, plural, masculine
• “hostile; hating.”

• vadhīd ← vadhīt ← vadh
• [verb], singular, Aorist inj. (proh.)
• “kill; assail; kick; māray; destroy; beat.”

• bāhuvṛktaḥ ← bāhuvṛkta
• [noun], nominative, singular, masculine

• śrutavit ← śrutavid
• [noun], nominative, singular, masculine

• taryo ← taryaḥ ← tarya
• [noun], nominative, singular, masculine

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

• sacā
• [adverb]
• “jointly.”

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

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

• varā ← vara
• [noun], accusative, dual, masculine
• “gift; favor; wish; privilege; varac; wages.”

• praty ← prati
• [adverb]
• “towards; per; regarding; respectively; according to; until.”

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

• bhāti ← bhā
• [verb], singular, Present indikative
• “look; shine; show; look like; glitter; reflect.”

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

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

• īṃ ← īm ← īṃ
• [adverb]

• gaṇam ← gaṇa
• [noun], accusative, singular, masculine
• “group; varga; troop; troop; battalion; flock; herd; gaṇa [word]; corporation; gaṇa; herd; sect; swarm; set; party; gaṇa; series; Ganesa; flight.”

• bhajate ← bhaj
• [verb], singular, Present indikative
• “eat; enjoy; enter (a state); worship; love; flee; possess; fall to one’s share; partake; share; get; approach; love; use.”

• suprayāvabhiḥ ← suprayāvan
• [noun], instrumental, plural, masculine

सदापृणः सर्वदा दानशील एतन्नामा यजतः यष्टा च बाहुवृक्तः बाहुभ्यां वृक्तदर्भश्च श्रुतवित् श्रुतस्य वेत्ता च तर्यः च । एतेषां पञ्चानां परस्परापेक्षया प्रत्येकमेकवचनम् । सः सः ऋषिः द्विषः शत्रून् वि वधीत् हिंस्यात् वः युष्माकं सचा सहितः । युष्माभिः सहित इत्यर्थः । सः ऋषिः वरा श्रेष्ठौ उभा उभौ इहलोकपरलोकविषयौ कामौ प्रत्येति अभिगच्छति । भाति च । यत् यस्मात् ईम् एनं गणं देवसंघं सुप्रयावभिः सुष्ठु प्रकर्षेण मिश्रयद्भिः स्तोत्रैः भजते तस्मादेवं भवतीति ॥

English translation:

“May Sadāpṛṇa, Yajata, Bahuvṛkta, Śrutavit, Tarya, associated with you, destoy, your foes; the ṛṣi obtains his desires in both (worlds), and shines brightly, whenever he adores with well-mingled (offerings and praises) the host (of heaven).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Sadāpṛṇa… names of ṛṣis

The one worthy of the sacrifice, always granting, has smashed away hatreds. “Twisted” (here) by the arms [=activity (of you, the priests)], finding (the praise) that is heard, he is surpassingly in partnership
with you.
He [=Indra] comes in response to both the choice ones [=Agni and
Soma], and he is radiant when he has a share in the troop [=Maruts] with their (chariots?) that drive forth easily.

As I just said, I think this vs. represents the epiphany of Indra, come to drink the just-prepared soma. Although, in keeping with the practice of the hymn, he is not named, the presence of a new actor in the hymn is strongly signaled by the verb phrase in pāda a: ví dvíṣo vadhīt: Indra is almost always the subject of verb forms to the root √vadh. Although the subject of pāda a is also called yajatá-, a word used in the two preceding vss. (10b, 11b) of Agni/Soma (in my opinion), ‘worthy of the sacrifice’ is a generic descriptor of gods, is used elsewhere of Indra (e.g., II.14.10), and can be so applied here. And ‘always giving’ (sadāpṛṇa, though a hapax, is a good description of Indra – or at least as we wish him to be.

In b Geldner and Renou take the three words bāhuvṛktáḥ śrutavít táryaḥ as PNs yet again. I think they are all further qualifications of Indra. The first depicts the physical actions of the priest, who by the ritual activities performed by their arms (bāhú-), “twist” Indra to the ritual ground. (For the use of √vṛj to refer to bringing a god to one’s ritual, see VIII.76.1.) There is also a sly echo of the common bahuvrīhi vṛktábarhis- ‘having twisted ritual grass’, a ritual action that would indeed by performed by the priests’ arms. Indra is also easily qualified as śruta-víd- ‘finding [/knowing] what is heard (=praise)’. The third term táryaḥ, a hapax, is more difficult. It may simply be a -ya- deriv. to √tṝ (see Witzel Gotō “der Überwinder [?]”), though this isn’t terribly satisfying morphologically. I tentatively take it as a primary comparative to √tṝ, with the short suffixal form -yas- rather than -īyas- (tárīyas- 1x in nearby V.41.12); cf. návyas- / návīyas-. In that case it would be an adverbially used neut.

(‘surpassingly’) and the predicate is the vaḥ sácā “(is in) partnership with you.” For another predicated pāda-final ENC + sácā see VIII.92.29 ádhā cid indra me sácā “And so, Indra, (you are) in partnership with me.” The second hemistich begins with an explicitly marked dual ubhā́… várā, separated by a nom. sg. sá. Here we have the triad that has just, in this vs., interrupted the fused identification of Agni and Soma. With Indra represented by sá, the two other gods are for the first time in the hymn separated into a grammatical pair (though see the forerunner anyám-anyam in 11c), rather than sharing grammatically singular descriptors applicable to each. (For ubhā́… várā referring to animate beings, see X.85.9, where the two are the Aśvins – though in that case várameans ‘wooer’.) Indra “comes in response” (práty eti) to these two, i.e., to the ritual fire where offerings will be made to him and to his own ritual drink. The second verb bhā́ti ‘is radiant’ is not a typical Indraic verb, but pāda d with its reference to the gaṇá- ‘troop, throng’ easily brings the rhetoric back to Indra and his close ties with the Maruts, so often identified as a gaṇá-. The lexeme prá √yā, found here in suprayā́van- ‘driving forth easily’, is also particularly associated with the Maruts; cf. III.29.15 marútām iva prayā́ḥ, and verbal instantiations like I.37.14 prá yāta, also I.165.13, V.53.12, 58.6. I’ve supplied ‘chariots’ because rátha- several times used in a simile with pra √yā (IV.19.5, VII.74.6, IX.69.9).

Sadaprna the holy, Tarya, Srutavit, and Bahuvrkta, joined with you, have slain the foes.
He gains his wish in both the worlds and brightly shines-when he adores the host with well-advancing steeds.

Der stets spendende Yajata möge die Feinde zersprengen. Bahuvrikta, Srutavid, Tarya sind mit euch. Beiden Wünschen kommt er entgegen und strahlt, sobald er einer Schar mit guten Anführern teilhaft wird.

Der stets spendende, ehrwürdige jage die Feinde hinweg, Bahuvrikta, ^rutavid, Tarja mit euch vereint, er geht entgegen beiden ausgedehnten Schlachtreihen [der Feinde] und thut sich hervor, wenn er die Heerschar vertheilt mit den schön vorangehenden [Führern].

Всегда дарящий Яджата пусть разбивает врагов!
Бахуврикта, Шрутавид, Тарья – с вами вместе.
Он идет навстречу обоим желанным вознаграждениям и сияет,
Так как входит в состав сообщества (певцов), чьи дела идут хорошо.

• विश्वेदेवा:
• अवत्सारः काश्यप अन्ये च दृष्टलिङ्गाः
• स्वराट्त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! (यत्) जो (श्रुतवित्) श्रुत को जाननेवाला (तर्य्यः) जो तैरा जाता वा तैरने के योग्य (सचा) सम्बन्धी (बाहुवृक्तः) बाहुओं से दुष्टों का नाश करनेवाला (यजतः) सत्कर्ता (सदापृणः) सदा तृप्ति करनेवाला (सुप्रयावभिः) उत्तम प्रकार चलनेवालों से (द्विषः) धर्म्म के द्वेष करनेवालों का (वि, वधीत्) विशेष करके नाश करता है (च) और जो (वः) आप लोगों को (प्रति, एति) प्राप्त होता वा विशेष करके जानता है, सत्य (भाति) प्रकाशित होता वा सत्य को प्रकाशित करता और (गणम्) समूह का (भजते) सेवन करता है (सः) वह (उभा) दोनों (वरा) श्रेष्ठ सुनने और सुनानेवालों का (ईम्) ही सत्कार कर सकता है ॥१२॥

भावार्थभाषाः - जो बहुत शास्त्रों को सुननेवाले, न्याय का आचरण करनेवाले जन दुष्टों का नाश करते हुए श्रेष्ठों का पालन करते हैं, वे सदा प्रसन्न होते हैं ॥१२॥

अन्वय: हे मनुष्या ! यद्यः श्रुतिवित्तर्य्यः सचा बाहुवृक्तो यजतः सदापृणस्सुप्रयावभिर्द्विषो वि वधीद्यश्च वः प्रत्येति सत्यं भाति गणं भजते स उभा वरें सत्कर्त्तुं शक्नोति ॥१२॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (सदापृणः) यः सदा पृणाति तर्पयति सः (यजतः) सत्कर्त्ता (वि) (द्विषः) धर्मद्वेष्टॄन् (वधीत्) हन्ति (बाहुवृक्तः) यो बाहुभ्यां दुष्टान् वृङ्क्ते छिनत्ति (श्रुतवित्) यः श्रुतं वेत्ति (तर्य्यः) यस्तीर्यते तरितुं योग्यः (वः) युष्मान् (सचा) सम्बन्धी (उभा) उभौ (सः) (वरा) श्रेष्ठौ श्रोताश्रावकौ (प्रति) (एति) प्राप्नोति विजानाति वा (भाति) प्रकाशते प्रकाशयति वा (च) (यत्) यः (ईम्) एव (गणम्) समूहम् (भजते) सेवते (सुप्रयावभिः) ये सुष्ठु प्रयान्ति तैः ॥१२॥

भावार्थभाषाः - ये बहुश्रुतो न्यायाचरणा दुष्टान् घ्नन्तः श्रेष्ठान् पालयन्ति ते सदा प्रसन्ना भवन्ति ॥१२॥

भावार्थभाषाः - जे बहुश्रुत, न्यायकर्ते, दुष्टांचे नाशकर्ते, श्रेष्ठांचे पालनकर्ते असतात ते सदैव प्रसन्न असतात. ॥ १२ ॥

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - जगती

सुतम्भरो꣡ य꣡जमानस्य स꣡त्पतिर्
वि꣡श्वासाम् ऊ꣡धः स꣡ धिया꣡म् उद꣡ञ्चनः
भ꣡रद् धेनू꣡ र꣡सवच् छिश्रिये प꣡यो
अनुब्रुवाणो꣡ अ꣡धि एति न꣡ स्वप꣡न्

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

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

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

yájamānasya ← √yaj- (root)
{case:GEN, gender:M, number:SG, tense:PRS, voice:MED}

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

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

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

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

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

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

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

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

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

śiśriye ← √śrī- (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:MED}

ádhi ← ádhi (invariable)
{}

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

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

ná ← ná (invariable)
{}

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

सु॒त॒म्ऽभ॒रः । यज॑मानस्य । सत्ऽप॑तिः । विश्वा॑साम् । ऊधः॑ । सः । धि॒याम् । उ॒त्ऽअञ्च॑नः ।
भर॑त् । धे॒नुः । रस॑ऽवत् । शि॒श्रि॒ये॒ । पयः॑ । अ॒नु॒ऽब्रु॒वा॒णः । अधि॑ । ए॒ति॒ । न । स्व॒पन् ॥

• sutambharo ← sutambharaḥ ← sutambhara
• [noun], nominative, singular, masculine

• yajamānasya ← yajamāna
• [noun], genitive, singular, masculine
• “Yajamāna.”

• satpatir ← sat
• [noun]
• “good; good; real; existent; virtuous; sat [prefix]; real.”

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

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

• ūdhaḥ ← ūdhas
• [noun], accusative, singular, neuter
• “udder; ūdhas [word]; night.”

• 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.”

• dhiyām ← dhī
• [noun], genitive, plural, feminine
• “intelligence; prayer; mind; insight; idea; hymn; purpose; art; knowledge.”

• udañcanaḥ ← _ ← √_
• [?]
• “_”

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

• dhenū ← dhenuḥ ← dhenu
• [noun], nominative, singular, feminine
• “cow; dhenu [word]; milk.”

• rasavac ← rasavat
• [noun], accusative, singular, neuter

• chiśriye ← śiśriye ← śri
• [verb], singular, Perfect indicative
• “situate; dwell; go; lurk; reach; rear; repose; cling to.”

• payo ← payaḥ ← payas
• [noun], accusative, singular, neuter
• “milk; milky juice; water; fluid; juice; payas [word]; drink.”

• ’nubruvāṇo ← anubruvāṇaḥ ← anubrū ← √brū
• [verb noun], nominative, singular
• “recite.”

• adhy ← adhi
• [adverb]
• “on; from; accordingly.”

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

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

• svapan ← svap
• [verb noun], nominative, singular
• “sleep; numb; fall asleep.”

यजमानस्य अवत्सारस्य मम सुतंभरः यागनिर्वाहक एतन्नामा ऋषिः सत्पतिः सतां विद्यमानानां फलानां पालयिता होता भवतीत्यर्थः । सः च विश्वासां धियां सर्वेषां कर्मणाम् ऊधः उद्धततरं फलम् उदञ्चनः ऊर्ध्वमुद्गमयिता फलप्रापक इत्यर्थः । धेनुः गौः रसवत् सारवत् पयः भरत् अहरत् । तत्र पयः शिश्रिये श्रयति चास्य सामर्थ्यात् । तत्सर्वम् अनुब्रुवाण: अनुक्रमेण संकीर्तयन् न स्वपन् स्वापमकुर्वन् अनवरतम् अध्येति स्मरत्यवत्सारः। सुतंभरस्तादृश इति ॥

English translation:

“Sutambhara, is the ministrant priest of the instrumental tutor of the sacrifice, the causer of the upward ascent of all holy rites; the cow offers juicy (milk); the milk is distributed; announcing this in order (Avastāra) studies (the holy texts) without repose.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The ministrant priest: sutambharo yajamānasya satpatiḥ: satpatiḥ = hotā;

Sutambhara = name of a ṛṣi, etymologically, the bearer or offerer of the oblation; hence, possibly a metaphorical person nation and in the context, merely describes the effusion of the Soma

Bearing the pressed (soma) of the sacrificer, master of the settlements, he [=poet] is the udder, the ladle of all visionary thoughts.
He bears the (two) milk-cows [=Heaven and Earth, or Agni and Soma]; the milk, full of sap, has been brought to perfection. The one who
recites following (his teacher), he learns, not the one who sleeps.

As indicated in the published introduction, in this last real vs. of the hymn I think the poet, who has been learning his trade, is extravagantly celebrated as the figure on whom the whole sacrifice depends and the representative of various sacrificial personnel and equipment. By contrast, Geldner and Renou once again opt for a PN, this time Sutambhara whom they consider to be the patron of the sacrifice. I take sutambharáas the transparent cmpd it appears to be, conforming to the model of other -bharátatpuruṣas (cf., with acc. 1st member, puṣṭim-bhará-, vājam-bhará-, etc.) For the underlying syntagm see VIII.66.7 sutám bhara, where the subject is a priest or similar figure (also IX.6.6 sutám bhárāya). I construe the gen. yájamānasya with the 1st member sutam, though it could also be a gen. of benefit (‘for the sacrificer’) and loosely construed with the whole cmpd. I do not think it is dependent on sátpatiḥ, pace Geldner, Renou, and Witzel Gotō.

The 2nd pāda identifies the poet with the source (the cow’s udder, ū́dhaḥ) and distributor (the ladle or scoop, udáñcanaḥ) of all poetic visions (víśvāsām … dhiyā́m), which are here equated with ghee oblations. (For ud √añc meaning ‘turn / scoop up’, see V.83.8, AV X.29.8, etc.; in AB and ŚB udañcana- is a ‘dipping vessel’.) The conflation of poems with liquid offerings we have already met before in this hymn, though it is only here that the dhī́- is explicitly referred to.

In c the Pp and the standard interpr. take dhenū́as the sandhi form of nom. sg.

dhenús before r-. This is of course perfectly possible; however, I take the form as given, as the dual nom./acc. of the same stem. By this interpr. the poet who was the subj. of ab remains the subj. here, with the -bhará- of the cmpd in pāda a extracted and converted into a finite injunctive bhárat. Who are the two milk-cows he bears? It is of course tempting to identify them as Agni and Soma, the pair that has been hiding in this hymn all along. And in part I think that is the correct answer: the poet, whose verbal formulations are the foundation of the sacrifice, thereby supports the two ritual substances (/gods) that provide the material realization of the sacrifice.

Agni and Soma would be called dhenū́because of the benefits they provide through sacrifice. But dual dhenū́is several times used of Heaven and Earth (of the other four occurrences, at last III.6.4, IV.23.10), so that the poet through his sacrificial labors may be supporting the whole cosmos. Moreover, the milk of Heaven and Earth has a special connection with poetry. Cf. the curious passage I.22.14 táyor íd ghrtávat páy ̥ o, víprā rihanti dhītíbhiḥ “The inspired poets lick the ghee-filled milk of this very pair [=Heaven and Earth; see vs. 13] with their poetic insights,” though the meaning of this vs. is obscure (see comm. ad loc.). In any case their milk is brought to perfection (śiśriye) in the rest of the pāda.

Contra Narten (1987: 281) and Kümmel (p. 528), who follows her, in the published translation I take this med. pf. as passive, contrasting with the act. trans. aśiśrayuḥ (2x). However, it is possible that the verb is transitive, as they take it, and the poet remains as subj.: “he brings/has brought their milk to perfection.” This might be preferable, in that it emphasizes the poet’s control over the sacrifice and its cosmic resonances.

The final pāda of the vs., and thus of the hymn, brings us back, abruptly and somewhat reductively, to the poet’s training: “pay attention to your teacher; don’t nod off or go wool-gathering.” The lexemes ánu √brū and ádhi √i belong to pedagogical vocabulary (for the latter see Apālā VIII.91.3 and comm. ad loc.). The final phrase ná svapán “not the one who sleeps” provides a transition to the final two responsive verses with their insistently repested jāgāra ‘is/stays awake’.

The worshipper’s defender is Sutambhara, producer and uplifter of all holy thoughts.
The milch-cow brought, sweet-flavoured milk was dealt around. Who speaks the bidding text knows this, not he who sleeps.

Sutamibhara ist der wahre Herr des Opfernden, er schöpft das Euter aller Gedanken aus. Die Kuh trägt die würzige Milch und hat sie beigemischt. Wer lernt, versteht es, nicht wer verschläft.

Der Beschützer des Opfernden, der den Soma herbeibringt, ist aller Gebete Euter und Schöpfgefäss ; er pflegte die Milchkühe, nahm an sich die Milch, nachsprechend überlegt er nicht schlummernd.

Сутамбхара – истинный повелитель жертвователя.
Это он черпает из вымени всех поэтических мыслей.
Дойная корова приносит полное сока молоко. Оно смешано.
Заучивающий (текст) понимает (это) – не тот, кто спит.

• विश्वेदेवा:
• अवत्सारः काश्यप अन्ये च दृष्टलिङ्गाः
• स्वराट्त्रिष्टुप्
• धैवतः

फिर विद्वान् क्या करे, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जो विद्वान् (यजमानस्य) सत्कार करनेवाला (सुतम्भरः) उत्पन्न जगत् को धारण करनेवाला (विश्वासाम्) सम्पूर्ण (धियाम्) प्रज्ञान और कर्म्मों का (उदञ्चनः) उत्कृष्टता को प्राप्त कराने और (ऊधः) ऊपर को पहुँचाने और (सत्पतिः) सत्पुरुषों का पालन करनेवाला (रसवत्) बहुत रस से युक्त (पयः) दुग्ध को जैसे (धेनुः) गौ वैसे विद्या को (भरत्) धारण करता और धर्म्म का (शिश्रिये) आश्रयण करता और (न) न (स्वपन्) शयन करता हुआ अन्यों के प्रति (अनु, ब्रुवाणः) पढ़कर पीछे उपदेश देता हुआ सत्य का (अधि, एति) स्मरण करता है (सः) वही सत्कार करने योग्य है ॥१३॥

भावार्थभाषाः - वही उत्तम पुरुष है, जो कृतज्ञ और यथार्थवक्ता जनों की सेवा में प्रिय, सम्पूर्ण मनुष्यों के लिये बुद्धि देने और गो के सदृश सत्य उपदेश का वर्षानेवाला और अविद्या आदि क्लेशों से पृथक् वर्त्तमान है, वही सब से मेल करने योग्य है ॥१३॥

अन्वय: हे मनुष्या ! यो विद्वान् यजमानस्य सुतम्भरो विश्वासां धियामुदञ्चन ऊधः सत्पती रसवत्पयो धेनुरिव विद्यां भरद्धर्म शिश्रिये न स्वपन्नन्यान् प्रत्यनुब्रुवाणः सत्यस्याध्येति स एव सत्कर्त्तव्योऽस्ति ॥१३॥

पुनर्विद्वान् किं कुर्य्यादित्युपदिश्यते ॥

पदार्थान्वयभाषाः - (सुतम्भरः) य उत्पन्नं जगद् बिभर्ति (यजमानस्य) सत्कर्त्तुः (सत्पतिः) सत्पुरुषाणां पालकः (विश्वासाम्) सर्वासाम् (ऊधः) ऊर्ध्वं गमयिता (सः) (धियाम्) प्रज्ञानां कर्म्मणां वा (उदञ्चनः) उत्कृष्टतां प्रापकः (भरत्) धरति (धेनुः) (रसवत्) बहुरसयुक्तम् (शिश्रिये) श्रयति (पयः) दुग्धमिव (अनुब्रुवाणः) पठित्वाऽनूपदिशन् (अधि) (एति) स्मरति (न) निषेधे (स्वपन्) शयानः सन् ॥१३॥

भावार्थभाषाः - स एवोत्तमः पुरुषोऽस्ति यः कृतज्ञ आप्तसेवाप्रियः समग्रमनुष्येभ्यो बुद्धिप्रदो धेनुवत्सत्योपदेशवर्षकोऽविद्यादिक्लेशेभ्यः पृथग्वर्त्तमानोऽस्ति स एव सर्वैः सङ्गन्तव्यः ॥१३॥

भावार्थभाषाः - जो कृतज्ञ, आप्त विद्वानांच्या सेवेत तत्पर, संपूर्ण माणसांना बुद्धी देणारा, गाईच्या दुधाप्रमाणे सत्य उपदेशाचा वर्षाव करणारा, अविद्या इत्यादी क्लेशापासून दूर राहणारा असतो तोच सर्वांचा मेळ घालू शकतो व तोच उत्तम पुरुष असतो. ॥ १३ ॥

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - त्रिष्टुप्

यो꣡ जागा꣡र त꣡म् ऋ꣡चः कामयन्ते
यो꣡ जागा꣡र त꣡म् उ सा꣡मानि यन्ति
यो꣡ जागा꣡र त꣡म् अयं꣡ सो꣡म आह
त꣡वाह꣡म् अस्मि सखिये꣡ नि꣡ओकाः

Strata
Popular for non-linguistic reasons

Pāda-label
genre D
genre D
genre D
genre D

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

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

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

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

yáḥ ← yá- (pronoun)
{case:NOM, gender:M, number:SG}

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

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

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

u ← u (invariable)
{}

yáḥ ← yá- (pronoun)
{case:NOM, gender:M, number:SG}

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

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

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

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

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

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

yáḥ ← yá- (pronoun)
{case:NOM, gender:M, number:SG}

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

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

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

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

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

यः । जा॒गार॑ । तम् । ऋचः॑ । का॒म॒य॒न्ते॒ । यः । जा॒गार॑ । तम् । ऊं॒ इति॑ । सामा॑नि । य॒न्ति॒ ।
यः । जा॒गार॑ । तम् । अ॒यम् । सोमः॑ । आ॒ह॒ । तव॑ । अ॒हम् । अ॒स्मि॒ । स॒ख्ये । निऽओ॑काः ॥

• yo ← yaḥ ← yad
• [noun], nominative, singular, masculine
• “who; which; yat [pronoun].”

• jāgāra ← jāgṛ
• [verb], singular, Perfect indicative
• “wake; watch; awaken; wake up; oversee.”

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

• ṛcaḥ ← ṛc
• [noun], nominative, plural, feminine
• “Rig-Veda; Mantra; verse; ṛc [word]; ṛc.”

• kāmayante ← kāmay ← √kam
• [verb], plural, Present indikative
• “desire; love.”

• yo ← yaḥ ← yad
• [noun], nominative, singular, masculine
• “who; which; yat [pronoun].”

• jāgāra ← jāgṛ
• [verb], singular, Perfect indicative
• “wake; watch; awaken; wake up; oversee.”

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

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

• sāmāni ← sāman
• [noun], nominative, plural, neuter
• “Sāman; Sama-Veda; song; sāman [word]; hymn.”

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

• yo ← yaḥ ← yad
• [noun], nominative, singular, masculine
• “who; which; yat [pronoun].”

• jāgāra ← jāgṛ
• [verb], singular, Perfect indicative
• “wake; watch; awaken; wake up; oversee.”

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

• ayaṃ ← ayam ← idam
• [noun], nominative, singular, masculine
• “this; he,she,it (pers. pron.); here.”

• soma ← somaḥ ← soma
• [noun], nominative, singular, masculine
• “Soma; moon; soma [word]; Candra.”

• āha ← ah
• [verb], singular, Perfect indicative
• “describe; state; say; enumerate; call; name; teach; tell; deem; explain; say; define.”

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

• tavāham ← aham ← mad
• [noun], nominative, singular
• “I; mine.”

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

• sakhye ← sakhya
• [noun], locative, singular, neuter
• “friendship; aid; company.”

• nyokāḥ ← nyokas
• [noun], nominative, singular, masculine
• “homelike.”

यः देवः जागार सर्वदा विनिद्रो जागरूको गृहे वर्तते तम् ऋचः सर्वशास्त्रात्मिकाः कामयन्ते । यः च जागार तमु तमेव सामानि स्तोत्ररूपाणि यन्ति प्राप्नुवन्ति । यो जागार तमयम् अभिषुतः सोमः आह वक्ति मां स्वीकुर्विति । हे अग्ने तादृशस्य तव सख्ये समानख्याने हितकरणे न्योकाः नियतस्थानः अहम् अस्मि भवामि ॥

English translation:

“Him who is ever vigilant, holy verses desire; to him who is ever vigilant sacred songs proceed; him who is ever vigilant the Soma thus addresses, I am always abiding in your fellowship.”

Who stays awake, him the verses desire; who stays awake, to him go the melodies.
Who stays awake, to him does this Soma say: “I am at home in
fellowship with you.” ꣡

यो जा॒गार॒ तमृचः॑ कामयन्ते॒ यो जा॒गार॒ तमु॒ सामा॑नि यन्ति ।
यो जा॒गार॒ तम॒यं सोम॑ आह॒ तवा॒हम॑स्मि स॒ख्ये न्यो॑काः ॥

Wer wach geblieben ist, den lieben die Rikverse, wer wach geblieben ist, zu dem kommen die Sangesweisen. Wer wach geblieben ist, zu dem spricht dieser Soma: “In deiner Freundschaft fühle ich mich heimisch.

Wer wachsam ist, den lieben die Gebete, wer wachsam ist, dem strömen zu die Lieder, wer wachsam ist, zu dem spricht dieser Soma: An deiner Freundschaft habe ich Gefallen.

Кто бодрствует, того любят гимны.
Кто бодрствует, к тому идут и мелодии.
Кто бодрствует, тому сказал этот сома:
В дружбе с тобой я, как дома.

• विश्वेदेवा:
• अवत्सारः काश्यप अन्ये च दृष्टलिङ्गाः
• जगती
• निषादः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - (यः) जो (जागार) अविद्यारूप निद्रा से उठ के जागनेवाला है (तम्) उसको (ऋचः) ऋचाओं के सदृश जन (कामयन्ते) कामना करते हैं और (यः) जो (जागार) अविद्यारूप निद्रा से उठ के जागनेवाला है (तम्) उसको (उ) भी (सामानि) सामवेद के विभाग (यन्ति) प्राप्त होते हैं और (यः) जो (जागार) अविद्यारूप निद्रा से उठके जागनेवाला (तम्) उसको (अयम्) यह (सोमः) सोमलता आदि ओषधियों का समूह वा ऐश्वर्य्य के सदृश (न्योकाः) निश्चित स्थानवाला (सख्ये) मित्रत्व में (तव) आपका (अहम्) मैं (अस्मि) हूँ, इस प्रकार (आह) कहता है ॥१४॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । जो वेदविद्या को प्राप्त होने की इच्छा करते हैं, उनको ही वेदविद्या प्राप्त होती और जो मनुष्य आदिकों के साथ मित्रता करता है, वह बहुत सुख को प्राप्त होता है ॥१४॥

अन्वय: यो जागार तमृच इव जनाः कामयन्ते यो जागार तमु सामानि यन्ति यो जागार तमयं सोम इव न्योकाः सख्ये तवाहमस्मीत्याह ॥१४॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (यः) (जागार) अविद्यानिद्राया उत्थाय जागर्ति (तम्) (ऋचः) ऋच्छ्रुतयः (कामयन्ते) (यः) (जागार) (तम्) (उ) (सामानि) सामविभागाः (यन्ति) प्राप्नुवन्ति (यः) (जागार) (तम्) (अयम्) (सोमः) सोमलताद्योषधिगण ऐश्वर्य्यं वा (आह) वदति (तव) (अहम्) (अस्मि) (सख्ये) मित्रत्वे (न्योकाः) निश्चितस्थानः ॥१४॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। ये वेदविद्यां प्राप्तुमिच्छन्ति तानेव वेदविद्या प्राप्नोति यो मनुष्यादिभिः सह मैत्रीमाचरति स बहुसुखं लभते ॥१४॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जे वेदविद्या प्राप्त करण्याची इच्छा बाळगतात त्यांनाच वेदविद्या प्राप्त होते व जो माणसांबरोबर मैत्री करतो तो खूप सुखी होतो. ॥ १४ ॥

• देवता - विश्वेदेवाः
• ऋषिः - अवत्सारः, काश्यपः (अन्ये च ऋषयो दृष्टलिङ्गाः)
• छन्दः - त्रिष्टुप्

अग्नि꣡र् जागार त꣡म् ऋ꣡चः कामयन्ते
अग्नि꣡र् जागार त꣡म् उ सा꣡मानि यन्ति
अग्नि꣡र् जागार त꣡म् अयं꣡ सो꣡म आह
त꣡वाह꣡म् अस्मि सखिये꣡ नि꣡ओकाः

Strata
Popular for non-linguistic reasons

Pāda-label
genre D;; 12 = 5+7, ending LHX
genre D;; 12 = 5+7, ending LHX
genre D;; 12 = 5+7, ending LHX
genre D;; repeated line

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

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

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

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

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

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

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

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

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

u ← u (invariable)
{}

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

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

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

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

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

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

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

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

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

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

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

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

अ॒ग्निः । जा॒गा॒र॒ । तम् । ऋचः॑ । का॒म॒य॒न्ते॒ । अ॒ग्निः । जा॒गा॒र॒ । तम् । ऊं॒ इति॑ । सामा॑नि । य॒न्ति॒ ।
अ॒ग्निः । जा॒गा॒र॒ । तम् । अ॒यम् । सोमः॑ । आ॒ह॒ । तव॑ । अ॒हम् । अ॒स्मि॒ । स॒ख्ये । निऽओ॑काः ॥

• 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.”

• jāgāra ← jāgṛ
• [verb], singular, Perfect indicative
• “wake; watch; awaken; wake up; oversee.”

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

• ṛcaḥ ← ṛc
• [noun], nominative, plural, feminine
• “Rig-Veda; Mantra; verse; ṛc [word]; ṛc.”

• kāmayante ← kāmay ← √kam
• [verb], plural, Present indikative
• “desire; love.”

• ‘gnir ← 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.”

• jāgāra ← jāgṛ
• [verb], singular, Perfect indicative
• “wake; watch; awaken; wake up; oversee.”

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

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

• sāmāni ← sāman
• [noun], nominative, plural, neuter
• “Sāman; Sama-Veda; song; sāman [word]; hymn.”

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

• 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.”

• jāgāra ← jāgṛ
• [verb], singular, Perfect indicative
• “wake; watch; awaken; wake up; oversee.”

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

• ayaṃ ← ayam ← idam
• [noun], nominative, singular, masculine
• “this; he,she,it (pers. pron.); here.”

• soma ← somaḥ ← soma
• [noun], nominative, singular, masculine
• “Soma; moon; soma [word]; Candra.”

• āha ← ah
• [verb], singular, Perfect indicative
• “describe; state; say; enumerate; call; name; teach; tell; deem; explain; say; define.”

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

• tavāham ← aham ← mad
• [noun], nominative, singular
• “I; mine.”

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

• sakhye ← sakhya
• [noun], locative, singular, neuter
• “friendship; aid; company.”

• nyokāḥ ← nyokas
• [noun], nominative, singular, masculine
• “homelike.”

अग्निर्जागारेतिपञ्चदशी पूर्वयैवनिगदितव्याख्या यइत्यस्यस्थाने अग्निरितिविशेषः ॥ १५ ॥अथचतुर्थेनुवाकेद्वादशसूक्तानि तत्रविदादिवइत्येकादशर्चम्प्रथमंसूक्तं सदापृणोनामात्रेयऋषिः त्रिष्टुप् छन्दः वैतदित्युक्तत्वादि -दमपिवैश्वदेवं विदाएकादशसदापृणइत्यनुक्रमणीका विनियोगोलैङ्गिकः ।

English translation:

“Agni is ever vigilant, and him holy verses desire; Agni is ever vigilant, and to him sacred songs proceed; Agni is ever vigilant, and him the Soma addresses, I am ever abiding in your fellowship.”

Agni stays awake: him the verses desire. Agni stays awake: to him go the melodies.
Agni stays awake: to him does this Soma say, “I am at home in
fellowship with you.” ꣡

Agni is watchful, and the gcas love him; Agni is watchful, Sama verses seek him.
Agni is watchful, to him saith this Soma, I rest and have my dwelling in thy friendship.

Agni ist wach geblieben, ihn lieben die Rikverse; Agni ist wach geblieben, zu ihm kommen die Sangesweisen. Agni ist wach geblieben, zu ihm spricht dieser Soma: “In deiner Freundschaft fühle ich mich heimisch.

Agni ist wach, ihn lieben die Gebete, Agni ist wach, ihm strömen zu die Lieder, Agni ist wach, zu ihm spricht dieser Soma: ] An deiner Freundschaft habe ich Gefallen.

Агни бодрствует, его любят гимны.
Агни бодрствует, к нему идут и мелодии.
Агни бодрствует, ему сказал этот сома:
В дружбе с тобой я, как дома.

• विश्वेदेवा:
• अवत्सारः काश्यप अन्ये च दृष्टलिङ्गाः
• विराट्जगती
• निषादः

जो सत्य की कामना करते हैं, वे सत्य को प्राप्त होते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जो (अग्निः) अग्नि के सदृश (जागार) जागृत होता है (तम्) उसकी (ऋचः) प्रशंसित बुद्धिवाले विद्यार्थी जन (कामयन्ते) कामना करते हैं, और जो (अग्निः) अग्नि के सदृश वर्त्तमान (जागार) जागृत होता है (तम्) उसको (उ) भी (सामानि) सामवेद में कहे हुए विज्ञान (यन्ति) प्राप्त होते हैं (अग्निः) के सदृश वर्तमान (जागार) जागृत होता है (तम्) उसको (अयम्) यह (न्योकाः) निश्चित स्थान युक्त (सोमः) विद्या और ऐश्वर्य्य की इच्छा करनेवाला (तव) आपकी (सख्ये) मित्रता में (अहम्) मैं (अस्मि) हूँ ऐसा (आह) कहता है ॥१५॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । जो मनुष्य आलस्य से रहित पुरुषार्थी धार्मिक होते और जितेन्द्रिय विद्यार्थी होते हैं, उन्हीं को विद्या और उत्तम शिक्षा प्राप्त होती है ॥१५॥ इस सूक्त में सूर्य मेघ और विद्वानों के गुणों का वर्णन होने से इस सूक्त के अर्थ की इस से पूर्व सूक्तार्थ के साथ सङ्गति जाननी चाहिये ॥ यह चवालीसवाँ सूक्त, तीसरा अनुवाक और पच्चीसवाँ वर्ग समाप्त हुआ ॥

अन्वय: हे मनुष्या ! योऽग्निरिव जागार तमृचः कामयन्ते योऽग्निर्जागार तमु सामानि यन्ति अग्निर्जागार तमयं न्योकाः सोमस्तव सख्येऽहमस्मीत्याह ॥१५॥

ये सत्यं कामयन्ते ते प्राप्तसत्या जायन्ते ॥१५॥

पदार्थान्वयभाषाः - (अग्निः) पावक इव (जागार) जागृतो भवति (तम्) (ऋचः) प्रशंसितबुद्धयो विद्यार्थिनः (कामयन्ते) (अग्निः) पावकवद्वर्त्तमानः (जागार) (तम्) (उ) (सामानि) सामवेदप्रतिपादितविज्ञानानि (यन्ति) प्राप्नुवन्ति (अग्निः) (जागार) (तम्) (अयम्) (सोमः) विद्यैश्वर्य्यमिच्छुः (आह) (तव) (अहम्) (अस्मि) (सख्ये) (न्योकाः) निश्चितस्थानः ॥१५॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। ये मनुष्या निरलसाः पुरुषार्थिनो धार्मिका जायन्ते जितेन्द्रिया विद्यार्थिनश्च भवन्ति तानेव विद्यासुशिक्षे प्राप्नुतः ॥१५॥ अत्र सूर्यमेघविद्वद्गुणवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इति चतुश्चत्वारिंशत्तमं सूक्तं तृतीयोऽनुवाकः पञ्चविंशो वर्गश्च समाप्तः ॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जी माणसे आळशी नसतात. पुरुषार्थी, धार्मिक, जितेंद्रिय विद्यार्थी असतात त्यांनाच विद्या व उत्तम शिक्षण प्राप्त होते. ॥ १५ ॥