०४७

• देवता - विश्वेदेवाः
• ऋषिः - प्रतिरथ आत्रेयः
• छन्दः - त्रिष्टुप्

प्रयुञ्जती᳓ दिव᳓ एति ब्रुवाणा᳓
मही᳓ माता᳓ दुहितु᳓र् बोध᳓यन्ती
आवि᳓वासन्ती युवति᳓र् मनीषा᳓
पितृ᳓भ्य आ᳓ स᳓दने जो᳓हुवाना

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

prayuñjatī́ ← √yuj- (root)
{case:NOM, gender:F, number:SG, tense:PRS, voice:ACT}

bodháyantī ← √budh- (root)
{case:NOM, gender:F, number:SG, tense:PRS, voice:ACT}

duhitúḥ ← duhitár- (nominal stem)
{case:GEN, gender:F, number:SG}

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

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

āvívāsantī ← √vanⁱ- (root)
{case:NOM, gender:F, number:SG, tense:PRS, voice:ACT, mood:DES}

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

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

ā́ ← ā́ (invariable)

jóhuvānā ← √hū- (root)
{case:NOM, gender:F, number:SG, tense:PRS, voice:MED}

pitŕ̥bhyaḥ ← pitár- (nominal stem)
{case:ABL, gender:M, number:PL}

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

प्र॒यु॒ञ्ज॒ती । दि॒वः । ए॒ति॒ । ब्रु॒वा॒णा । म॒ही । मा॒ता । दु॒हि॒तुः । बो॒धय॑न्ती ।
आ॒ऽविवा॑सन्ती । यु॒व॒तिः । म॒नी॒षा । पि॒तृऽभ्यः॑ । आ । सद॑ने । जोहु॑वाना ॥

• prayuñjatī ← prayuj ← √yuj
• [verb noun], nominative, singular
• “use; administer; perform.”

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

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

• bruvāṇā ← brū
• [verb noun], nominative, singular
• “say; tell; describe; speak; state; answer; call; explain; address; proclaim; talk; talk; choose.”

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

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

• duhitur ← duhituḥ ← duhitṛ
• [noun], genitive, singular, feminine
• “daughter; duhitṛ [word].”

• bodhayantī ← bodhay ← √budh
• [verb noun], nominative, singular
• “awaken; ignite; advise; admonish; communicate.”

• āvivāsantī ← āvivās ← √van
• [verb noun], nominative, singular

• yuvatir ← yuvatiḥ ← yuvati
• [noun], nominative, singular, feminine
• “girl; woman.”

• manīṣā
• [noun], nominative, singular, feminine
• “hymn; inspiration; idea; thinking; wish; consideration; intelligence.”

• pitṛbhya ← pitṛbhyaḥ ← pitṛ
• [noun], dative, plural, masculine
• “father; Pitṛ; ancestor; parent; paternal ancestor; pitṛ [word]; forefather.”

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

• sadane ← sadana
• [noun], locative, singular, neuter
• “seat; weakness; inertness; dwelling; exhaustion; numbness; home; residence; seat; inanition; location.”

• johuvānā ← johav ← √hvā
• [verb noun], nominative, singular
• “appeal.”

एषोषस्या । ‘प्रयुञ्जती प्राणिनः प्रस्तुतेषु कर्मसु दिवः द्युलोकात् एति आगच्छति ब्रुवाणा स्तूयमाना ॥ कर्मणि कर्तृप्रत्ययः ॥ मही महती माता प्रकाशस्य देवानां वा निर्मात्री दुहितुः भूम्याः बोधयन्ती बोधं कुर्वाणा । तदुपजीव्यत्वात् दुहितृत्वम् उपचर्यते । यद्वा दुहितुर्दिव इति संबन्धः । उषसो दिवो दुहितृत्वं ’ व्युच्छा दुहितर्दिवः ’ ( ऋ. सं. १.४८.१ ) इत्यादिषु प्रसिद्धम् । अन्यत्र च ‘ दिवो दुहिता भुवनस्य पत्नी’ (क्र. सं. ७. ७५. ४ ) इत्युषसः द्युदुहितृत्वम् आम्नातम् । अत इदमधिगम्यते । कदाचिद्यौन्रुषसो जायत उषाश्च दिव इति । प्रजापतिर्वै स्वां दुहितरमभ्यध्यायद्दिवमित्यन्य आहुरुषसमित्यन्ये’ (ऐ. ब्रा.३. ३३) इति हि श्रूयते । लिङ्गं च दृश्यते कार्यकारणभावव्यत्यये ‘ अदितेर्दक्षो अजायत दक्षाद्वदितिः ’ (ऋ. सं १०. ७२. ४) इति ॥ किंच विवासन्ती परिचरन्ती युवतिः मिश्रयन्ती सर्वत्र नित्यतरूणी वा मनीषा स्तुतिमती पितृभ्यः ॥ तृतीयार्थे पञ्चमी॥ पितृभिः पालकैर्देवैः सह सदने यागगृहे आ सर्वतः जोहुवाना आहूयमाना । यद्वा । पितृभ्यः कर्मणां पालकेभ्यो यजमानेभ्य इष्टप्रापणेन पालकेभ्यो वा तेषामर्थाय जोहुवाना ॥

English translation:

“Arousing (men to their labours), the adorable (Dawn) comes from the heaven, a mighty mother, the awakener of her daughter (earth); pious, ever young, and glorified (she comes), when invoked, to the chamber of sacrifice with the protcting (gods0.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Awakener of her daughter: duhitur bodhayantī = bhūmyā bodham kurvāṇā, making or awaking of the daughter, of the earth; uṣas is called divor duhitā bhuvanasya patnī, the daughter of heaven, the bride of earth; genitive rally, she is designated the daughter of heaven

Hitching up, she comes from heaven, she who is called the great mother of the Daughter (of Heaven [=Dawn]), waking (men),
seeking to win, the youthful one, (coming) from the fathers, constantly calling in the seat (of the sacrifice)—(she is) Inspiration.

As noted in the published introduction, I take the subj. of this riddling vs. to be manīṣā́ ‘poetic inspiration’, but until this word appears (end of pāda c), the vs. both invites an identification of the subject with Dawn and makes that impossible. The nom. sg.

participles prayuñjatī́and bodháyantī are characteristic Dawn vocabulary, but Dawn is also regularly identified as “the daughter of heaven,” which phrase is here in the genitive: diváḥ … duhitúḥ. It is her “great mother” (mahī́mātā́) who is the grammatical subj.

My interpr. generally follows that of Oldenberg Others (Geldner, Renou, Witzel Gotō) seek to make Dawn subj. at least of the first hemistich and are thus forced into awkward interpretations of the phraseology and into division of the vs. into two clauses.

Assuming (with Oldenberg and me) that manīṣā́is the subj. of the whole vs., the point would seem to be that the inspiration that produces the poetry of the early morning ritual has the power to beget even Dawn herself – the usual semi-hubristic boast by the poets that even the cosmos is regulated by the ritual performance and the poetry recited there. The phrase “(coming) from the fathers” (by my interpr.; some others take pitṛ́bhyaḥ as dative) reflects the transmission of the poetic tradition from older generations to younger ones. For manīṣā́‘constantly calling’ (jóhuvānā), see VII.24.2 jóhuvatī manīṣā́, also adduced by Oldenberg

URGING to toil and making proclamation, seeking Heaven’s Daughter comes the Mighty Mother:
She comes, the youthful Hymn, unto the Fathers, inviting to her home and loudly calling.

Der Tochter große Mutter, die des Himmels Tochter heißt, spannt jetzt die Menschen an und weckt sie. Die jugendliche Dichtung lädt die Götter ein, indem sie sie zu den Eltern auf dem Opferplatz ruft.

Anschirrend kommt vom Himmel freundlich redend die grosse Mutter, achtend auf die Tochter, Die jugendliche, sich der Andacht freuend, her von den Vätern zu dem Sitz gerufen.

Запрягая, движется с неба та, что зовется
Великой матерью дочери, пробуждая (людей).
Юная жена, привлекающая молитвой,
Громко зовущая к отцам на сидение (жертвы).

• देवपत्न्यः
• प्रतिक्षत्र आत्रेयः
• जगती
• निषादः

अब सात ऋचावाले सैंतालीसवें सूक्त का प्रारम्भ है, उसके प्रथम मन्त्र में स्त्री पुरुषों के गुणों को कहते हैं ॥

पदार्थान्वयभाषाः - जो (दिवः) प्रकाश से प्रातःकाल के सदृश (ब्रुवाणा) उपदेश देती (प्रयुञ्जती) उत्तम कर्म्म में अच्छे प्रकार योग करती (दुहितुः) कन्या का (बोधयन्ती) बोध देती और (मही) आदर करने योग्य (आविवासन्ती) सब प्रकार से सेवती हुई (सदने) गृह में (जोहुवाना) अत्यन्त प्रशंसा को प्राप्त (युवतिः) युवा अवस्था में विद्याओं को पढ़कर विवाह जिसने किया वह (माता) आदर करनेवाली माता (मनीषा) बुद्धि से (पितृभ्यः) पालन करनेवालों से शिक्षा को प्राप्त गृहाश्रम को (आ) सब प्रकार से (एति) जाती वा प्राप्त होती है, वह मङ्गलकारिणी होती है ॥१॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है। जो माता पाँचवें वर्ष के प्रारम्भ होने तक सन्तानों को बोध देकर पाँचवें वर्ष में पिता को सौंपती है और पिता भी तीन वर्ष पर्य्यन्त शिक्षा देकर आचार्य्य को पुत्रों को और आचार्य्य की स्त्री को कन्याओं को ब्रह्मचर्य से विद्याग्रहण के लिये सौंपता है और वे आचार्यादि भी नियत समयपर्य्यन्त ब्रह्मचर्य्य को समाप्त करा के और विद्याओं को प्राप्त करा के तथा व्यवहार की शिक्षा देकर गृहाश्रम में प्रविष्ट कराते हैं, वे आचार्य और आचार्य्या कुल के भूषक और शोभाकारक होते हैं ॥१॥

अन्वय: या दिव उषा इव ब्रुवाणा प्रयुञ्जती दुहितुर्बोधयन्ती मही आविवासन्ती सदने जोहुवाना युवतिर्माता मनीषा पितृभ्यः प्राप्तशिक्षा गृहाश्रममैति सा मङ्गलकारिणी भवति ॥१॥

अथ स्त्रीपुरुषगुणानाह ॥

पदार्थान्वयभाषाः - (प्रयुञ्जती) प्रयोगं कुर्वन्ती (दिवः) प्रकाशात् (एति) गच्छति प्राप्नोति वा (ब्रुवाणा) उपदिशन्ती (मही) पूजनीया (माता) मान्यकारिणी जननी (दुहितुः) कन्यायाः (बोधयन्ती) (आविवासन्ती) समन्तात् सेवमाना (युवतिः) युवावस्थायां विद्या अधीत्य कृतविवाहा (मनीषा) प्रज्ञया (पितृभ्यः) पालकेभ्यः (आ) (सदने) गृहे (जोहुवाना) भृशं प्राप्तप्रशंसा ॥१॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः । या माता आपञ्चमाद्वर्षात् सन्तानान् बोधयित्वा पञ्चमे वर्षे पित्रे समर्पयति पितापि वर्षत्रयं शिक्षित्वाऽऽचार्याय पुत्रानाचार्यायै कन्या ब्रह्मचर्य्येण विद्याग्रहणाय समर्पयति तेऽपि यथाकालं ब्रह्मचर्यं समापयित्वा विद्याः प्रापय्य व्यवहारशिक्षां दत्त्वा समावर्त्तयन्ति ते ताश्च कुलस्य भूषका अलङ्कर्त्र्यश्च स्युः ॥१॥

या सूक्तात स्त्री-पुरुष इत्यादींच्या गुणांचे वर्णन करण्याने या सूक्ताच्या अर्थाची या पूर्वीच्या सूक्तार्थाबरोबर संगती जाणावी.

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जी माता पाच वर्षांपर्यंत सुसंस्कार करून पाचव्या वर्षात संतानाना पित्याच्या अधीन करते व पिता तीन वर्षांपर्यंत शिकवून मुलांना आचार्याकडे पाठवितो व आचार्याच्या पत्नीकडे मुलींना ब्रह्मचर्यपूर्वक विद्याग्रहणासाठी सोपवितो व आचार्यही नियतवेळी ब्रह्मचर्य समाप्त करून विद्या प्राप्त करवून व्यवहार विद्या शिकवून गृहस्थाश्रमात प्रविष्ट करवितात. ते आचार्य कुलाचे भूषक व शोभादायक असतात. ॥ १ ॥

• देवता - विश्वेदेवाः
• ऋषिः - प्रतिरथ आत्रेयः
• छन्दः - त्रिष्टुप्

अजिरा᳓सस् त᳓दप ई᳓यमाना
आतस्थिवां᳓सो अमृ᳓तस्य ना᳓भिम्
अनन्ता᳓स उर᳓वो विश्व᳓तः सीम्
प᳓रि द्या᳓वापृथिवी᳓ यन्ति प᳓न्थाः

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

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

ī́yamānāḥ ← √i- 2 (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:MED}

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

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

ātasthivā́ṁsaḥ ← √sthā- (root)
{case:NOM, gender:M, number:PL, tense:PRF, voice:ACT}

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

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

sīm ← sīm (invariable)

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

viśvátas ← viśvátas (invariable)

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

pánthāḥ ← pánthā- ~ path- (nominal stem)
{case:NOM, gender:M, number:PL}

pári ← pári (invariable)

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

अ॒जि॒रासः॑ । तत्ऽअ॑पः । ईय॑मानाः । आ॒त॒स्थि॒ऽवांसः॑ । अ॒मृत॑स्य । नाभि॑म् ।
अ॒न॒न्तासः॑ । उ॒रवः॑ । वि॒श्वतः॑ । सी॒म् । परि॑ । द्यावा॑पृथि॒वी इति॑ । य॒न्ति॒ । पन्थाः॑ ॥

• ajirāsas ← ajirāsaḥ ← ajira
• [noun], nominative, plural, masculine
• “fast; agile; ajira [word].”

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

• tadapa ← apaḥ ← apas
• [noun], accusative, singular, neuter
• “work; deed.”

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

• ātasthivāṃso ← ātasthivāṃsaḥ ← āsthā ← √sthā
• [verb noun], nominative, plural
• “practice; stand; assume; reach; board; perform; face; stand; stay; hop on; climb; travel; seize; follow.”

• amṛtasya ← amṛta
• [noun], genitive, singular, neuter
• “amṛta; immortality; vatsanābha; ambrosia; mercury; medicine; vighasa; calcium hydroxide.”

• nābhim ← nābhi
• [noun], accusative, singular, feminine
• “navel; hub; kinship; beginning; origin; umbilical cord; nābhi [word]; friendship; center.”

• anantāsa ← anantāsaḥ ← ananta
• [noun], nominative, plural, masculine
• “infinite; ananta [word]; countless; permanent; boundless.”

• uravo ← uravaḥ ← uru
• [noun], nominative, plural, masculine
• “wide; broad; great; uru [word]; much(a); excellent.”

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

• sīm
• [adverb]

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

• dyāvāpṛthivī
• [noun], accusative, dual, feminine
• “heaven and earth; dyāvāpṛthivī [word].”

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

• panthāḥ ← pathin
• [noun], nominative, plural, masculine
• “way; road; path [word]; journey; method.”

अजिरासः गमनशीलाः । अजिः इस्च्प्रत्ययान्तः ‘अजिरशिशिर’ (उ. सू. १. ५३) इत्यादिना निपातितः ॥ तदपः तदेव प्रकाशनरूपं कर्म यस्य तत्तादृशमहः ईयमानाः गच्छन्तः अमृतस्य सूर्यस्य नाभिं संनाहकं मण्डलम् अमृतस्योदकस्य वा नाभिमन्तरिक्षम् आतस्थिवांसः आतिष्ठन्तः अनान्तासः[१] अपरिमिताः उरवः व्याप्ताः पन्थाः पतनशीला रश्मयः द्यावापृथिवी परि दिवं च पृथिवीं चान्तरिक्षं च विश्वतः परितः यन्ति गच्छन्ति । सीम् इति पूरणः ॥

English translation:

“The rays (of light) extending round, fulfilling, their duty (of bringing on the day), abiding in contact with the orb of the immortal (sun), unlimited and diffusive, spread everywhere through heaven and earth.”

The nimble ones, hastening at their work, having mounted the nave of the immortal one,
the endless, broad ones encircle heaven and earth on all sides—(they are) the Paths.

Again I take the vs. as having one referent, while Geldner, Renou, and Witzel Gotō split it into two sentences with two different subjects. In my view, the intent is again to mislead – that is, in this riddle hymn, to suggest one referent to the audience and then spring a different one on them towards the end of the verse, in this case the very last word pánthāḥ ‘paths’. These are presumably the paths that connect heaven and earth and enable the gods to come to the sacrifice and the sacrificial offerings to make their way to heaven. Although paths are not ordinarily credited with much agency – and the descriptions in the first hemistich attribute bustling activity to their referents – the lively traffic between heaven and earth can spill over onto the paths that bear this traffic.

tádapaḥ is most likely adverbial here (so already Grassmann), though Geldner suggests it is nom. pl. “mit Abfall der Endung,” for which there is no motivation.

The “nave of the immortal one” (amṛ́tasya nā́bhim) can refer both to the ritual ground and to the height of heaven, again suggesting the connection between those places that is established by the paths.

For anantá- see disc. ad vs. 4.

For the formula viśvátaḥ sīm pári and the unusual placement of sīm, see my “Rigvedic viśvátaḥ sīṃ, Or, Why Syntax Needs Poetics” (1998, Fs. Watkins).

Swift in their motion, hasting to their duty, reaching the central point of life immortal,
On every side about the earth and heaven go forth the spacious paths without a limit.

Die flinken Rosse, deren Geschäft dies ist, haben eilend den Nabel der Unsterblichkeit bestiegen. Endlose weite Wege gehen allenthalben um Himmel und Erde.

Die raschen Rosse, nach Gewohnheit eilend, sind aufgestiegen zu des Himmels Nabel; Die unbegrenzten weiten Wege gehen all überall um Himmel rings und Erde.

Стремительные кони, спеша, как обычно,
Взобрались на пуп бессмертия.
Бесконечные, широкие, со всех сторон
Идут по пути вокруг неба и земли.

• देवपत्न्यः
• प्रतिक्षत्र आत्रेयः
• निचृत्पङ्क्ति
• पञ्चमः

अब मनुष्यों का कार्य कारण से विस्तृत अनन्त पदार्थों को जान कर कार्यसिद्धि करनी चाहिये ॥

पदार्थान्वयभाषाः - जो (अजिरासः) वेग से युक्त (ईयमानाः) प्राप्त होते हुए (तदपः) उनके प्राणों को (अमृतस्य) नाश से रहित कारण के (नाभिम्) मध्य में (आतस्थिवांसः) सब ओर से स्थित (अनन्तासः) नहीं विद्यमान अन्त जिनका वे (उरवः) बहुत (विश्वतः) सब ओर (द्यावापृथिवी) प्रकाश और भूमि (सीम्) सूर्य्य के प्रकाश के सदृश (परि) चारों और (यन्ति) प्राप्त होते हैं उनका (पन्थाः) मार्ग जानना चाहिये ॥२॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । जो आकाश आदि अनन्त पदार्थ हैं, उनमें वर्त्तमान असंख्य परमाणु और वे कारण के मध्य में कारण से उत्पन्न हुए सूर्य्य और प्रकाश के सदृश विस्तीर्ण हैं ॥२॥

अन्वय: येऽजिरास ईयमानास्तदपोऽमृतस्य नाभिमातस्थिवांसोऽनन्तास उरवो विश्वतो द्यावापृथिवी सीमिव परि यन्ति तेषां पन्था विज्ञातव्यः ॥२॥

अथ मनुष्यैः कार्य्यकारणसन्तताऽनन्तपदार्थान् विज्ञाय कार्य्यसिद्धिः संपादनीया ॥२॥

पदार्थान्वयभाषाः - (अजिरासः) वेगवन्तः (तदपः) तेषां प्राणान् (ईयमानाः) प्राप्नुवन्तः (आतस्थिवांसः) समन्तात् स्थिताः (अमृतस्य) नाशरहितस्य कारणस्य (नाभिम्) मध्ये (अनन्तासः) अविद्यमानोऽन्तो येषान्ते (उरवः) बहवः (विश्वतः) सर्वतः (सीम्) आदित्यप्रकाश इव (परि) (द्यावापृथिवी) प्रकाशभूमी (यन्ति) प्राप्नुवन्ति (पन्थाः) मार्गः ॥२॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। ये आकाशादयोऽनन्ताः पदार्थास्तत्रस्था असङ्ख्या परमाणवश्च कारणमध्ये कारणतो जाता आदित्यप्रकाशवद्विस्तीर्णाः सन्ति ॥२॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. आकाशात अनंत पदार्थ आहेत. त्यात असंख्य परमाणू आहेत. ते कारणात (प्रकृतीत) असून कारणापासून उत्पन्न झालेल्या सूर्य व प्रकाशाप्रमाणे पसरलेले आहेत. ॥ २ ॥

• देवता - विश्वेदेवाः
• ऋषिः - प्रतिरथ आत्रेयः
• छन्दः - त्रिष्टुप्

उक्षा᳓ समुद्रो᳓ अरुषः᳓ सुपर्णः᳓
पू᳓र्वस्य यो᳓निम् पितु᳓र् आ᳓ विवेश
म᳓ध्ये दिवो᳓ नि᳓हितः पृ᳓श्निर् अ᳓श्मा
वि᳓ चक्रमे र᳓जसस् पाति अ᳓न्तौ

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

ā́ ← ā́ (invariable)

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

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

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

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

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

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

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

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

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

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

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

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

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

ví ← ví (invariable)

उ॒क्षा । स॒मु॒द्रः । अ॒रु॒षः । सु॒ऽप॒र्णः । पूर्व॑स्य । योनि॑म् । पि॒तुः । आ । वि॒वे॒श॒ ।
मध्ये॑ । दि॒वः । निऽहि॑तः । पृश्निः॑ । अश्मा॑ । वि । च॒क्र॒मे॒ । रज॑सः । पा॒ति॒ । अन्तौ॑ ॥

• ukṣā ← ukṣan
• [noun], nominative, singular, masculine
• “bull; ukṣan [word].”

• samudro ← samudraḥ ← samudra
• [noun], nominative, singular, masculine
• “ocean; Samudra; sea; samudra [word]; four.”

• aruṣaḥ ← aruṣa
• [noun], nominative, singular, masculine
• “red; red.”

• suparṇaḥ ← suparṇa
• [noun], nominative, singular, masculine
• “Garuda; Suparṇa; bird of prey; Suparṇa; suparṇa; Suparṇa; eagle.”

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

• yonim ← yoni
• [noun], accusative, singular, feminine
• “vagina; vulva; uterus; beginning; origin; reincarnation; birthplace; family; production; cause; race; grain; raw material; birth; kind; caste; kinship; bed.”

• pitur ← pituḥ ← pitṛ
• [noun], genitive, singular, masculine
• “father; Pitṛ; ancestor; parent; paternal ancestor; pitṛ [word]; forefather.”

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

• viveśa ← viś
• [verb], singular, Perfect indicative
• “enter; penetrate; settle; settle.”

• 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.”

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

• nihitaḥ ← nidhā ← √dhā
• [verb noun], nominative, singular
• “put; fill into; stow; insert; ignite; insert; add; put on; establish; keep down.”

• pṛśnir ← pṛśniḥ ← pṛśni
• [noun], nominative, singular, masculine
• “varicolored; dappled.”

• aśmā ← aśman
• [noun], nominative, singular, masculine
• “stone; aśmarī; rock; aśman [word]; adri; mineral; piṇḍatālaka; mountain.”

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

• cakrame ← kram
• [verb], singular, Perfect indicative
• “kram; step; go; continue; proceed; traverse; heat.”

• rajasas ← rajasaḥ ← rajas
• [noun], genitive, singular, neuter
• “powder; menorrhea; dust; Rajas; atmosphere; rajas; pollen; passion; rajas [word]; sindūra; rust; tin; impurity; dark; sky.”

• pāty ← pāti ← pā
• [verb], singular, Present indikative
• “protect; govern.”

• antau ← anta
• [noun], accusative, dual, masculine
• “end; last syllable; end; end; boundary; inside; border; death; anta [word]; edge; end; shore; limit; region; outskirt; destruction; boundary; limit; anta; termination; corner; conclusion; hem; end; ant; edge.”

सौर्योऽयं तृचः । उक्षा उदकस्य कामानां वा सेक्ता समुद्रः समुन्दनः । यद्वा । संमोदन्ते अस्मिन् देवा इति समुद्रः । अरुषः आरोचमानः सुपर्णः सुगमनः पूर्वस्य । अवयवलक्षणेयम् । पूर्वदिगवयवस्य पितुः पालकस्यान्तरिक्षस्य योनिम् उत्पादकमवयवम् आ विवेश आविष्टवान् पश्चात् दिवः मध्ये निहितः पृश्निः । प्राश्नुत एनं वर्णं इति पृश्निरादित्यः । अश्मा सर्वत्र व्याप्तः । लुप्तोपमा वा । अश्मसदृशः रजसः अन्तरिक्षस्य अन्तौ पूर्वापरभागौ वि चक्रमे विक्रमते । पाति च जगत् । जगद्रक्षार्थं क्रमते इत्यर्थः ॥

English translation:

“The showerer (of rain), the shedder of dew, the radiant and quick-going (car) has entered the region of the paternal east; the many-tinted and pervading (luminary) proceeds to both extremities of the firmament, (and so) preserves (the world).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Many-tinted and pervading luminary: pṛṣṇir aśmā vicakrame rajaspatyantau: aśma = vyāpaka or sarvatra vyāpta, pervading; also, it means, a stone, an allusion to a pāṣāṇa, or stone, which in some ceremonies is plural ced in the āhavanīya fire; aśma may also imply a simile, the term of comparison being dropped, luptopamā vā aśmā sādṛśaḥ

(He is) a bull, the sea, a reddish eagle (that) entered the womb of the age-old father.
The dappled stone deposited in the middle of heaven strode across (the sky); he protects the two ends of the airy realm: (the Sun).

In this riddle vs. the referent is not explicitly named, and in fact an initially bewildering set of incompatible identifications comes pouring out: a bull, the sea, a bird, a stone. But all of them are possible aspects of the sun (for similar vocab. see IX.83.3), and esp. in the 2nd hemistich the position specified (“in the middle of heaven”) and the actions depicted point strongly to the sun – a referent generally agreed upon by interpreters. The “womb of the age-old father” (pū́rvasya yónim pitúḥ) is a gender-bending, though understated, paradox. It is likely that the sun’s age-old father is Heaven (Dyaus Pitā) – on the parental relationship of Heaven and Earth to Sūrya, see esp. I.160 – in which case the womb is probably (lower-case) heaven, the place through which the sun travels. In the next pāda he is unambiguously situated there: mádhye divó níhitaḥ, so at least in this instance one of the side-riddles of the vs. is solved almost as soon as it is posed.

Steer, Sea, Red Bird with strong wings, he hath entered the dwelling-place of the Primeval Father.
A gay-hued Stone set in the midst of heaven, he hath gone forth and guards mid-air’s two limits.

Der Bulle, der Ozean, der rötliche Adler ging ein in den Schoß des uralten Vaters, als bunter Stein mitten an den Himmel gesetzt schritt er aus. Er bewacht beide Grenzen des Raumes.

Der rothe Stier, lichtflutend, schöngeflügelt, ging ein nun in den Schooss des alten Vaters; Als bunter Stein gesetzt in Himmels Mitte ging vor er, schützt des Luftraums beide Enden.

Бык, океан, рыжий орел
Вошел в лоно древнего отца.
Помещенный посреди неба пестрый камень,
Он выступил за (пределы). Он охраняет две границы пространства.

• विश्वेदेवा:
• प्रतिरथ आत्रेयः
• त्रिष्टुप्
• धैवतः

फिर मनुष्यों को क्या जानना चाहिये, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जो (समुद्रः) सागर (अरुषः) सुख को प्राप्त करानेवाला (सुपर्णः) सुन्दर पालन जिसके ऐसा और (दिवः) प्रकाश के (मध्ये) मध्य में (निहितः) स्थापित किया गया (पृश्निः) अन्तरिक्ष और (अश्मा) मेघ (उक्षा) सींचनेवाला (पूर्वस्य) पूर्ण आकाश आदि और (पितुः) पालन करनेवाले के (योनिम्) कारण को (आ, विवेश) सब प्रकार प्रविष्ट होता है और (रजसः) लोक में उत्पन्न हुए का (वि, चक्रमे) विशेष करके क्रमण करता और (अन्तौ) समीप में (पाति) रक्षा करता है, वह सब को जानने योग्य है ॥३॥

भावार्थभाषाः - हे मनुष्यो ! आप लोग कार्य्य और कारण को जानकर उनके संयोग से उत्पन्न हुए वस्तुओं को कार्य्यों में उपयुक्त करके अपने अभीष्ट की सिद्धि करें ॥३॥

अन्वय: हे मनुष्या ! यः समुद्रोऽरुषः सुपर्णो दिवो मध्ये निहितः पृश्निरश्मोक्षा पूर्वस्य पितुर्योनिमा विवेश रजसो वि चक्रमेऽन्तौ पाति स सर्वैर्वेदितव्यः ॥३॥

पुनर्मनुष्यैः किं विज्ञातव्यमित्याह ॥

पदार्थान्वयभाषाः - (उक्षा) सेचकः (समुद्रः) सागरः (अरुषः) सुखप्रापकः (सुपर्णः) शोभनानि पर्णानि पालनानि यस्य सः (पूर्वस्य) पूर्णस्याऽऽकाशादेः (योनिम्) कारणम् (पितुः) पालकस्य (आ) (विवेश) प्रविशति (मध्ये) (दिवः) प्रकाशस्य (निहितः) स्थापितः (पृश्निः) अन्तरिक्षम् (अश्मा) मेघः (वि) (चक्रमे) क्रमते (रजसः) लोकजातस्य (पाति) (अन्तौ) समीपे ॥३॥

भावार्थभाषाः - हे मनुष्या ! यूयं कार्य्यकारणे विज्ञाय तत्संयोगजन्यानि वस्तूनि कार्य्येषूपयुज्य स्वाभीष्टसिद्धिं सम्पादयत ॥३॥

भावार्थभाषाः - हे माणसांनो! तुम्ही कार्यकारण जाणून त्यांच्या संयोगाने उत्पन्न झालेल्या वस्तूंचा कार्यात उपयोग करून आपले इच्छित फल प्राप्त करा. ॥ ३ ॥

• देवता - विश्वेदेवाः
• ऋषिः - प्रतिरथ आत्रेयः
• छन्दः - त्रिष्टुप्

चत्वा᳓र ईम् बिभ्रति क्षेमय᳓न्तो
द᳓श ग᳓र्भं चर᳓से धापयन्ते
त्रिधा᳓तवः परमा᳓ अस्य गा᳓वो
दिव᳓श् चरन्ति प᳓रि सद्यो᳓ अ᳓न्तान्

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

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

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

īm ← īm (invariable)

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

caráse ← √carⁱ- (root)
{case:DAT, number:SG}

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

dhāpayante ← √dhā- 2 (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:MED}

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

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

gā́vaḥ ← gáv- ~ gó- (nominal stem)
{case:NOM, gender:F, number:PL}

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

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

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

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

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

pári ← pári (invariable)

sadyás ← sadyás (invariable)

च॒त्वारः॑ । ई॒म् । बि॒भ्र॒ति॒ । क्षे॒म॒ऽयन्तः॑ । दश॑ । गर्भ॑म् । च॒रसे॑ । धा॒प॒य॒न्ते॒ ।
त्रि॒ऽधात॑वः । प॒र॒माः । अ॒स्य॒ । गावः॑ । दि॒वः । च॒र॒न्ति॒ । परि॑ । स॒द्यः । अन्ता॑न् ॥

• catvāra ← catvāraḥ ← catur
• [noun], nominative, plural, masculine
• “four; catur [word].”

• īm ← īṃ
• [adverb]

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

• kṣemayanto ← kṣemayantaḥ ← kṣemay
• [verb noun], nominative, plural

• daśa ← daśan
• [noun], nominative, singular, neuter
• “ten; tenth; daśan [word].”

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

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

• dhāpayante ← dhāpay ← √dhā
• [verb], plural, Present indikative

• tridhātavaḥ ← tri
• [noun]
• “three; tri/tisṛ [word].”

• tridhātavaḥ ← dhātavaḥ ← dhātu
• [noun], nominative, plural, masculine
• “mineral; dhātu; saptadhātu; Sanskrit verbal root; etymon; aṣṭaloha; mahābhūta; gairika; component; navadhātu; svarṇamākṣika; doṣa; inorganic compound.”

• paramā ← paramāḥ ← parama
• [noun], nominative, plural, masculine
• “extreme; best; excellent; highest; highest; devoted(p); maximal; distant; parama [word]; very; farthermost.”

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

• gāvo ← gāvaḥ ← go
• [noun], nominative, plural, masculine
• “cow; cattle; go [word]; Earth; bull; floor; milk; beam; sunbeam; leather; hide; horn; language; bowstring; earth; ox; Svarga.”

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

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

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

• sadyo ← sadyas
• [adverb]
• “immediately; just; daily; sadyas [word].”

• antān ← anta
• [noun], accusative, plural, masculine
• “end; last syllable; end; end; boundary; inside; border; death; anta [word]; edge; end; shore; limit; region; outskirt; destruction; boundary; limit; anta; termination; corner; conclusion; hem; end; ant; edge.”

चत्वारः ऋत्विजः ईम् एनमादित्यं क्षेमयन्तः क्षेममात्मन इच्छन्तः बिभ्रति धारयन्ति हविर्भि: स्तुतिभिश्च । किंच दश दिशः गर्भं गर्भवन्मध्ये उत्पन्नमेनं चरसे चरणाय उदयास्तमय व्यवहाराय धापयन्ते गमयन्ति । त्रिधातवः त्रिप्रकाराः शीतोष्णवर्षभेदेन त्रिविधाः अस्य आदित्यस्य परमाः उत्कृष्टाः गावः रश्मयः दिवः अन्तरिक्षस्य अन्तान् परि परितः सद्यः उदयानन्तरमेव चरन्ति गच्छन्ति ॥

English translation:

“The four (chief priests) sustain him (with oblation and praises), seeking their own welfare; the ten (regions of space) invigorate him, their embryo, to travel (his daily course); his three elementary rays swiftly traverse the boundaries of the sky.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The four chief priests: the text has only catvāraḥ, four; ṛtvijaḥ are implied; his three elementary rays: tridhātavo gāvaḥ, supposed to be the causes of cold, heat and rain. Or, simply three ore elements: copper, silver, gold

Four bear him, affording rest; ten give the infant suck, for (him to) move. Threefold are his highest cows; they circle around the ends of heaven in a single day: (Agni?).

As often elsewhere in the RV, numerology begets obscurity. Nonetheless, the most likely referent here is Agni. As Geldner points out, the four and the ten in the 1st hemistich may well refer to the four priests (so already Sāyaṇa.) or the four arms of the two main priests, the ten, as often, to the fingers. The “bearing” by the four might refer to the transport of the new Āhavanīya to the east end of the ritual ground and the depositing there (hence the “rest”); the ten (fingers) are making offering into the fire (“giving it suck”), to cause it to flare up. Hence the balanced opposition of rest and motion in ab.

The threefold cows of pāda c are puzzling, but three is of course a number closely associated with Agni: the three ritual fires, his three births (e.g., X.45.1), the three pressings, etc. For Agni’s triads, cf. X.45.2 (right after the three births just referred to) vidmā́te agne tredhā́trayā́ṇi “we know your threefold triads” (also VIII.39.9 for his three domains). See also tridhā́tu-śṛṅga- ‘having tripartite horns’ of Agni in nearby V.43.13, where it may refer to the three hearths - not candidates for our tripartite cows, I’m afraid. For these threefold cows Sāyaṇa (see Geldner n. 4c; so also Renou) suggests sun’s rays, Witzel Gotō milk-streams, but ‘threefold’ is not a standard characterization of either set. Note also tridhā́tubhir áruṣībhiḥ “with threefold ruddy (cows)” in IX.111.2, where the phrase refers to accoutrements of Soma, and Soma is a possible, if somewhat unlikely, referent for this vs. as well: the ten (fingers) are a common trope in the soma maṇḍala, referring to the priests pressing and preparing the drink. Pāda a is harder to apply to soma, beyond the generic notion of four priests.

The circling threefold cows could, I suppose, be the streams of the heavenly soma.

Still, Agni seems a better, though not perfect, candidate.

Pāda d, with diváḥ … ántān# “the ends of heaven,” echoes 3d rájasaḥ … ántau# “the two ends of the airy realm,” and both contrast with the “endless” (anantā́saḥ) paths of 2cd. The dual in 3d points to a straight trajectory from one end to the other, reinforced by the verb ví cakrame ‘he strode’ (though it’s not in the same clause with the ends): the sun’s journey across the sky from one horizon to the other. The plural in 4d is more diffuse, as is the verb caranti pári “they wander/circle around.” The phrase divó ánta- [pl.] “the ends of heaven” is quite common, but I am not sure what the plural conveys – that there are numerous divisions of heaven, each with its own boundaries? that heaven is effectively end-less (like the anantá- paths of 2) because there are always more ends? In any case the sun’s purposeful trip from one place to another in vs. 3 seems contrasted with the more comprehensive travels of the subject of caranti in 4d. Is that subject the threefold cows of 4c? If so, many of the possible triads suggested above are eliminated. Save for the ‘threefold’ (and, I guess, the cows), Agni’s plumes of smoke would make the most sense in d. But I confess bafflement.

Four bear him up and give him rest and quiet, and ten invigorate the Babe for travel.
His kine most excellent, of threefold nature, pass swiftly round the boundaries of heaven.

Vier hegen ihn, für seine Behaglichkeit sorgend; zehn säugen das Kalb, daß es gehen kann. Dreifach sind seine höchsten Kühe, in einem Tag umkreisen sie des Himmels Grenzen.

Vier tragen ihn im Arm, ihm Rast gewährend, zehn säugen auf das Kind, bis dass es gehe; Dreifacher Art sind seine besten Kühe, in einem Tag gehn rings sie um den Himmel.

Четверо носят его, заботясь о (его) покое.
Десятеро дают пососать малышу, чтоб он мог двигаться.
Трояки высшие его коровы,
За один день обходят они границы неба.

• विश्वेदेवा:
• प्रतिरथ आत्रेयः
• त्रिष्टुप्
• धैवतः

मनुष्यों को चाहिये कि पृथिवी आदि तत्त्व जगत् के पालक हैं, ऐसा जानें, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! (अस्य) इस संसार के मध्य में (चरसे) चलने को (क्षेमयन्तः) रक्षा करते हुए (परमाः) प्रकृष्ट (त्रिधातवः) तीन सत्त्व, रज और तमोगुण धारण करनेवाले जिनके वे और (चत्वारः) चार पृथिवी आदि (ईम्) सब ओर से (गर्भम्) समस्त जगत् उत्पत्ति के स्थान को (बिभ्रति) धारण करते हैं तथा (दश) दश दिशाओं को (धापयन्ते) धारण कराते हैं और (सद्यः) शीघ्र (दिवः) प्रकाश के मध्य में (अन्तान्) समीपवर्ती देशों के (गावः) किरणें (परि, चरन्ति) चारों और चलते हैं, ऐसा जानिये ॥४॥

भावार्थभाषाः - हे मनुष्यो ! इस संसार के धारण करनेवाले पृथिवी, जल, तेज और पवन हैं और वे कारण से उत्पन्न हो के उपयुक्त होते हैं ॥४॥

अन्वय: हे मनुष्या ! अस्य जगतो मध्ये चरसे क्षेमयन्तः परमास्त्रिधातवश्चत्वार ईं गर्भं बिभ्रति दश धापयन्ते सद्यो दिवोऽन्तान् गावः परि चरन्तीति वि जानीत ॥४॥

मनुष्यैः पृथिव्यादीनि तत्वानि जगत्पालनानि सन्तीति वेद्यमित्याह ॥४॥

पदार्थान्वयभाषाः - (चत्वारः) पृथिव्यादयः (ईम्) सर्वतः (बिभ्रति) धरन्ति (क्षेमयन्तः) रक्षयन्तः (दश) दिशः (गर्भम्) सर्वजगदुत्पत्तिस्थानम् (चरसे) चरितुं गन्तुम् (धापयन्ते) धारयन्ति (त्रिधातवः) त्रयः सत्त्वरजस्तमांसि धातवो धारका येषान्ते (परमाः) प्रकृष्टाः (अस्य) गावः किरणाः (दिवः) प्रकाशस्य मध्ये (चरन्ति) गच्छन्ति (परि) (सद्यः) शीघ्रम् (अन्तान्) समीपस्थान् देशान् ॥४॥

भावार्थभाषाः - हे मनुष्या ! अस्य जगतो धारकाः पृथिव्यप्तेजोवायवः सन्ति ते च कारणादुत्पद्य उपयुक्ता भवन्ति ॥४॥

भावार्थभाषाः - हे माणसांनो! या जगाचे धारक पृथ्वी, जल, तेज व वायू आहेत. ते कारणापासून उत्पन्न झालेले असून उपयुक्त असतात. ॥ ४ ॥

• देवता - विश्वेदेवाः
• ऋषिः - प्रतिरथ आत्रेयः
• छन्दः - त्रिष्टुप्

इदं᳓ व᳓पुर् निव᳓चनं जनासश्
च᳓रन्ति य᳓न् नदि᳓यस् तस्थु᳓र् आ᳓पः
दुवे᳓ य᳓द् ईम् बिभृतो᳓ मातु᳓र् अन्ये᳓
इहे᳓ह जाते᳓ यमि᳓या स᳓बन्धू

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

Morph
idám ← ayám (pronoun)
{case:NOM, gender:N, number:SG}

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

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

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

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

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

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

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

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

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

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

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

īm ← īm (invariable)

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

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

ihéha ← ihá (invariable)

jāté ← √janⁱ- (root)
{case:NOM, gender:F, number:DU, non-finite:PPP}

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

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

इ॒दम् । वपुः॑ । नि॒ऽवच॑नम् । ज॒ना॒सः॒॑ । चर॑न्ति । यत् । न॒द्यः॑ । त॒स्थुः । आपः॑ ।
द्वे इति॑ । यत् । ई॒म् । बि॒भृ॒तः । मा॒तुः । अ॒न्ये इति॑ । इ॒हऽइ॑ह । जा॒ते इति॑ । य॒म्या॑ । सब॑न्धू॒ इति॒ सऽब॑न्धू ॥

• idaṃ ← idam
• [noun], nominative, singular, neuter
• “this; he,she,it (pers. pron.); here.”

• vapur ← vapuḥ ← vapus
• [noun], nominative, singular, neuter
• “body; form; miracle; human body; beauty; look; spectacle; figure; embodiment.”

• nivacanaṃ ← nivacanam ← nivacana
• [noun], nominative, singular, neuter
• “expression.”

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

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

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

• nadyas ← nadyaḥ ← nadī
• [noun], nominative, plural, feminine
• “river; nadī; nadī [word]; Premna spinosa Roxb..”

• tasthur ← tasthuḥ ← sthā
• [verb], plural, 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.”

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

• dve ← dvi
• [noun], nominative, dual, feminine
• “two; dvi [word]; second.”

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

• īm ← īṃ
• [adverb]

• bibhṛto ← bibhṛtaḥ ← bhṛ
• [verb], dual, Present indikative
• “bring; hold; fill; support; wear; possess; carry; nourish; keep; hire; have; satiate; follow; bear.”

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

• anye ← anya
• [noun], nominative, dual, feminine
• “other; another(a); remaining; different; anya [word]; other than; more(a); fresh; any(a).”

• iheha ← iha
• [adverb]
• “here; now; in this world; now; below; there; here; just.”

• iheha ← iha
• [adverb]
• “here; now; in this world; now; below; there; here; just.”

• jāte ← jan
• [verb noun], nominative, dual
• “become; originate; be born; transform; happen; result; grow; beget; produce; create; conceive; separate; cause; give birth; grow; produce; generate; be; become; arise; come on.”

• yamyā ← yamya
• [noun], nominative, singular, feminine

• sabandhū ← sabandhu
• [noun], nominative, dual, feminine
• “related.”

जनासः हे जना ऋत्विजः इदं पुरतः दृश्यमानं वपुः शरीरं मण्डलं निवचनं स्तुत्यं भवतीति शेषः । यन्मण्डलमुपजीव्य नद्यः चरन्ति प्रवहन्ति । आपः च यत् मण्डलमधितस्थुः । मण्डलाधीनत्वात्तासाम् । ईम् एतदुक्तलक्षणं यन्मण्डलं द्वे अहोरात्रे मातुः निर्मातुर्मातृस्थानीयादन्तरिक्षात् अन्ये इहेह जाते इह चेह च सूर्ये जाते निष्पन्ने यम्या यम्ये नियमनीये युग्मभूते वा सबन्धू समानबले समान बन्धने उभयोरप्येक एव सूर्यों बन्धकोऽक्षो ययोस्तादृश्यौ बिभृतः धारयतः ॥

English translation:

“(Behold), men, this indescribable form from which the rivers (spring), and where the waters dwell; when (form, the firmament), the two, (day and night), associated and equally allied, as well as other (seasons), born (of it, as of a parent), here and there sustain.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

(Behold): may be rendered also, as men, look at the form which is to be seen; here and there sustain: apparently the firmament is supported or maintained in its plural ce by the various changes of times and seasons which it may be considered to genitive rate

Here is the wonder, the enigma, people: that the rivers move, but the waters stay,
that two, other than his mother, bear him—the two were born hither and yon but are twins, of the same lineage: (Sun and Agni).

The opening idáṃ vápur nivácanam “Here is the wonder, the enigma” announces this vs. as potentially even more obscure than what precedes. Each of the three following pādas is presented as a paradox, but the contents do not seem significantly more enigmatic than the rest of the hymn; in fact, the explicit paradoxes point the way to their solution.

The first – the rivers move, but the waters stay – seems unconnected to the themes of the hymn, simply presenting a wonder of the natural world: no matter how much the rivers flow, there is always water in them (see Geldner n. 5b). The verb cáranti repeats that of 4d (and see cárase in 4b), but does not echo its meaning there.

The second hemistich does continue the ritual and cosmic focus of the rest of the hymn (see the parallel openings of 4a and 5c cited just above). It treats the surrogate parentage of an unidentified figure. Geldner (n. 5cd) suggests that this figure can be both Agni and the sun, with two different mother-substitutes referred to depending on the original identification of īm. In Geldner’s view, Sūrya’s “real” mother is Dawn, but the two other females who bear him are Heaven and Earth; for Agni, the kindling stick is the mother, but the two other females are Night and Dawn. In both cases the two have different places of birth, but form a twin pair. Although I am not overwhelmingly convinced by Geldner’s identifications, I do not have better ones. Of his two suggestions, Agni seems significantly more likely than the sun. The sole passage he cites as evidence for Dawn as the sun’s mother (VII.63.3) does not seem to me to say that, and of course Dawn is more commonly his lover. The evidence for Night and Dawn as Agni’s surrogate mothers is much more robust; the two passages he cites (I.95.1, 96.5) both depict the two giving suck to Agni using the same verb as found here (4b), though not in this vs. : I.95.1 anyā́nyā vatsám úpa dhāpayete; I.96.5 náktoṣā́sā … dhāpáyete śíśum ékam.

Wondrous, O people, is the mystic knowledge that while the waters stand the streams are flowing:
That, separate from his Mother, Two support him, closely-united, twins, here made apparent.

Das ist ein Wunder, ein Geheimwort, ihr Leute, daß die Flüsse gehen, die Wasser stehen; daß ihn zwei andere als die Mutter tragen, die hier und dort geborenen doch Zwillinge von gleicher Sippe sind.

Das ist, o Menschen, wunderbar zu sagen, dass Ströme gehn, und still die Wasser standen, Dass zwei ihn tragen, andre als die Mutter, geboren hier und dort, verwandt, verschwistert.

Это чудо, тайное слово, о люди,
Что реки движутся, (а) воды стоят;
Что две иные, чем мать, носят его,
Родившиеся одна тут, другая там, (но при этом) близнецы (и) родственницы.

• विश्वेदेवा:
• प्रतिरथ आत्रेयः
• त्रिष्टुप्
• धैवतः

फिर मनुष्यों को क्या जानना चाहिये, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जैसे (इहेह) इसी संसार में (द्वे) दो (यम्या) रात्रि और दिन (सबन्धू) तुल्य बन्धु जिनका उनके सदृश वर्त्तमान और (मातुः) माता से (अन्ये) अन्य (जाते) उत्पन्न हुए (ईम्) जल को (बिभृतः) धारण करते हैं और (यत्) जो संसार का उपकार करते हैं और (यत्) जो (जनासः) विद्वान् जन जैसे (नद्यः) नदियाँ (आपः) जलों को वैसे (इदम्) इस (निवचनम्) निश्चित वचन जिसका उस (वपुः) शरीर को (चरन्ति) प्राप्त होते और (तस्थुः) स्थित होते हैं, वैसे इनको विशेष कर जानिये ॥५॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । मनुष्यों को चाहिये कि जैसे रात्रि-दिन क्रम से व्यवहार करते हैं, वैसे क्रम से आहार-विहार करके शरीर की रक्षा करनी चाहिये ॥५॥

अन्वय: हे मनुष्या ! यथेहेह द्वे यम्या सबन्धू मातुरन्ये जाते ईं बिभृतो यद्ये जगदुपकुरुतो यद्ये जनासो नद्य आप इवेदं निवचनं वपुश्चरन्ति तस्थुस्तथैतानि विजानीत ॥५॥

पुनर्मनुष्यैः किं विज्ञातव्यमित्याह ॥

पदार्थान्वयभाषाः - (इदम्) (वपुः) शरीरम् (निवचनम्) निश्चितं वचनं यस्य तत् (जनासः) विद्वांसः (चरन्ति) (यत्) ये (नद्यः) सरित इव (तस्थुः) तिष्ठन्ति (आपः) जलानि (द्वे) (यत्) ये (ईम्) उदकम् (बिभृतः) (मातुः) जनन्याः (अन्ये) (इहेह) (जाते) (यम्या) रात्रिदिने (सबन्धू) समानो बन्धुर्ययोस्तद्वद्वर्त्तमाने ॥५॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः । मनुष्यैर्यथा रात्रिदिने क्रमेण व्यवहरतस्थैव क्रमेणाहारविहारौ कृत्वा शरीरं संरक्षणीयम् ॥५॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. माणसांनी रात्र व दिवस जसा व्यवहार करतात त्या क्रमाने आहारविहार करून शरीराचे रक्षण केले पाहिजे. ॥ ५ ॥

• देवता - विश्वेदेवाः
• ऋषिः - प्रतिरथ आत्रेयः
• छन्दः - त्रिष्टुप्

वि᳓ तन्वते धि᳓यो अस्मा अ᳓पांसि
व᳓स्त्रा पुत्रा᳓य मात᳓रो वयन्ति
उपप्रक्षे᳓ वृ᳓षणो मो᳓दमाना
दिव᳓स् पथा᳓ वधु᳓वो यन्ति अ᳓छ

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ápāṁsi ← ápas- (nominal stem)
{case:NOM, gender:N, number:PL}

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

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

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

ví ← ví (invariable)

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

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

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

vayanti ← √u- 2 (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:ACT}

módamānāḥ ← √mud- (root)
{case:NOM, gender:F, number:PL, tense:PRS, voice:MED}

upaprakṣé ← √pr̥kṣ- (root)
{case:DAT, number:SG}

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

ácha ← ácha (invariable)

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

pathā́ ← pánthā- ~ path- (nominal stem)
{case:INS, gender:M, number:SG}

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

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

वि । त॒न्व॒ते॒ । धियः॑ । अ॒स्मै॒ । अपां॑सि । वस्त्रा॑ । पु॒त्राय॑ । मा॒तरः॑ । व॒य॒न्ति॒ ।
उ॒प॒ऽप्र॒क्षे । वृष॑णः । मोद॑मानाः । दि॒वः । प॒था । व॒ध्वः॑ । य॒न्ति॒ । अच्छ॑ ॥

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

• tanvate ← tan
• [verb], plural, Present indikative
• “expand; perform; cause; increase; write; spread; produce; spread; speak; propagate.”

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

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

• apāṃsi ← apas
• [noun], accusative, plural, neuter
• “work; deed.”

• vastrā ← vastra
• [noun], accusative, plural, neuter
• “fabric; clothing; dress; vastra [word].”

• putrāya ← putra
• [noun], dative, singular, masculine
• “son; putra [word]; male child; Putra; Bodhisattva.”

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

• vayanti ← ve
• [verb], plural, Present indikative
• “weave.”

• upaprakṣe ← upapṛc ← √pṛc
• [verb noun]

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

• modamānā ← modamānāḥ ← mud
• [verb noun], nominative, plural
• “rejoice; delight; revel.”

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

• pathā ← pathin
• [noun], instrumental, singular, masculine
• “way; road; path [word]; journey; method.”

• vadhvo ← vadhvaḥ ← vadhū
• [noun], nominative, plural, feminine
• “wife; woman; bride; female; Trigonella corniculata; female; cow.”

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

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

अस्मै सूर्याय धियः स्तुतीः अपांसि कर्माणि च वि तन्वते विस्तारयन्ति यजमानाः । पुत्राय पुत्रस्थानीयाय मातरः निर्मात्र्य उषसो दिशो वा वस्त्रा वस्त्राणि वयन्ति निष्पादयन्ति । वस्त्रसदृशानि तेजांसि निबिडानि संपादयन्तीत्यर्थः । वृषणः सेक्तुः सूर्यस्य उपप्रक्षे उपपर्चने संपर्के सति मोदमानाः हृष्यन्तः वध्वः वधूस्थानीया रश्मयः दिवस्पथा सूर्यसंबन्धिना मार्गेण अच्छ अस्मदभिमुखं यन्ति गच्छन्ति प्रसरन्ति ॥

English translation:

“To him (worshippers) multiply praises and acts of adoration; for (him as for) a son, the (divine) mothers weave garments (of light); rejoicing in the contact of their impregnation, the wives of the sun, (the solar rays), come to our presence by the path of the sky.”

They stretch out their insightful thoughts, their (ritual) labors (as warp) for him; the mothers weave garments for their child.
The bulls, delighting in coupling, go to their wives along the path of heaven.

This is the last real vs. of the hymn, preceding the meta-reference to the hymn itself and wishes for its efficacy (vs. 7).

In the first hemistich the subj. of ví tanvate appears to me to be the poets/ ritualists; I am not sure of the identity of asmai, but given its lack of accent, it should be someone already present in the discourse – probably the īm of 5c, which, as was just discussed, can be either/both Agni or/and, less likely, Sūrya. Pāda b continues the motherhood theme of 5cd. With Renou, I consider the mothers here to be an unmarked simile: the production of ritual poetry by the poets is implicitly compared to the weaving of baby clothes by mothers.

The “paths of heaven” of vs. 2 return in the phrase divás pathā́(6d) “along the path of heaven” (note the close sandhi). Who the referents are and what is going on in the 2nd hemistich are unclear, made more so by the grammatical multivalence of the principal actors in the 2nd hemistich: vṛ́ṣaṇaḥ can be nom. pl. or, less likely, acc. pl. (or, even less likely though the solution of most [Geldner, Renou, Witzel Gotō], gen. sg.: the gen. sg. is otherwise vṛ́ṣṇas and, as far as I know, never read trisyllabically); vadhvàḥ can be nom. pl. (Geldner, Renou, Witzel Gotō), acc. pl., or gen. sg.; the part. módamānāḥ can be nom. pl.

masc. or fem. or acc. pl. fem. Geldner in his Nachtr. does confront the morphological problem of vṛ́ṣanaḥ, suggesting that it’s an irregular gen. sg., but he also provides an alternative transl., with vṛ́ṣanaḥ as nom. pl., that my own tr. follows. In this interpr., acdg. to Geldner, the gods are the bulls on their way to unite with their wives, “die Dichtungen der Sänger.” Assuming that the referents of vadhvàḥ are the dhíyaḥ of pāda a, the sexual union of these thoughts and the gods for whom they’re composed seems plausible (in a RVic universe). The only question is who is going to whom, and the two-way street of Vedic ritual allows movement in either direction: the hymns going to heaven to unite with the gods, or the gods coming from heaven to the ritual ground to unite with the hymns. I have gone for the latter. See disc. of the paths ad vs. 2.

With Oldenberg I take upaprakṣé as loc. to a them. stem upaprakṣáIf this interpr. of the vs. is correct, it provides the hymn with a thematic ring compositional structure. The first two vss. provide the materials that will return in vs. 6. Vs. 1 introduces the inspired thought coming from heaven and established at the sacrifice, thus linking the divine and human worlds, and vs. 2 sketches the highway linking these two worlds, the encircling paths. In vs. 6 the inspired thought of vs. 1 is represented by the dhíyaḥ (insightful thoughts) produced by the unnamed priests (ab), and these thoughts are configured as the new brides of the bullish gods who have utilized the paths of vs. 2 to come to the sacrifice and unite with them. The interior vss. present the sun (vs. 3) but concentrate on the ritual fire (vss. 4-5). Given the emphasis on the ritual and its connection to heaven, I’m not quite sure why the sun intrudes in 3—perhaps its journey across the sky is compared or contrasted with the journey between heaven and earth we find elsewhere in the hymn.

For him they lenghten prayers and acts of worship: the Mothers weave garments for him their offspring.
Rejoicing, for the Steer’s impregning contact, his Spouses move on paths or heaven to meet him.

Für ihn entfalten sie ihre Gedanken, ihre Werke; die Mütter weben die Kleider für den Sohn. Auf ihre Befruchtung durch den Bullen sich freuend ziehen die Frauen hin auf dem Pfade zum Himmel.

Gebete spannen aus ihm das Gewebe; die Mütter weben für den Sohn Gewänder; Sich zu begatten gehn die lust’gen Stiere hin zu den Bräuten auf dem Pfad des Himmels.

Для него протягиваются (нити -) поэтические мысли, (жертвенные) труды.
Матери ткут одежду для сына.
Радуясь, что бык (их) оплодотворит,
Приближаются новые жены путем неба.

• विश्वेदेवा:
• प्रतिरथ आत्रेयः
• भुरिक्त्रिष्टुप्
• धैवतः

मनुष्यों को चाहिये कि युवा अवस्था ही में स्वयंवर विवाह करें, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - जो (दिवः) कामना और (मोदमानाः) आनन्द करती हुई (वध्वः) युवावस्थायुक्त स्त्रियाँ (पथा) गृहाश्रम के मार्ग से वर्त्तमान (उपप्रक्षे) सम्बन्ध में (वृषणः) युवा पुरुषों को (अच्छ) उत्तम प्रकार (यन्ति) प्राप्त होती हैं, वे (मातरः) माता (अस्मै) इस व्यवहार से सिद्ध (पुत्राय) पुत्र के लिये (धियः) बुद्धियों और (अपांसि) कर्म्मों को (वि, तन्वते) विस्तार करती हैं और (वस्त्रा) वस्त्रों को (वयन्ति) बनाती हैं ॥६॥

भावार्थभाषाः - जो स्त्री और पुरुष ब्रह्मचर्य्य से विद्याओं को पढ़ कर युवावस्था में वर्त्तमान गृहाश्रम की कामना करते हुए परस्पर प्रीति से स्वयंवर विवाह करके धर्म से सन्तानों को उत्पन्न कर और उत्तम प्रकार शिक्षा देकर शरीर और आत्मा के बल का विस्तार करते हैं और जैसे वस्त्रों से शरीर को वैसे गृहाश्रम के व्यवहार का आच्छादन करके आनन्द करते हैं ॥६॥

अन्वय: या दिवो मोदमाना वध्वः स्त्रियः पथोपप्रक्षे वृषणोऽच्छ यन्ति ता मातरोऽस्मै पुत्राय धियोऽपांसि वि तन्वते वस्त्रा वयन्ति ॥६॥

मनुष्यैर्युवावस्थायामेव स्वयंवरो विवाहः कर्त्तव्य इत्याह ॥

पदार्थान्वयभाषाः - (वि) (तन्वते) विस्तारयन्ति (धियः) प्रज्ञाः (अस्मै) व्यवहारसिद्धाय (अपांसि) कर्म्माणि (वस्त्रा) वस्त्राणि (पुत्राय) (मातरः) (वयन्ति) निर्मिमते (उपप्रक्षे) सम्पर्के (वृषणः) यूनः (मोदमानाः) आनन्दन्त्यः (दिवः) कामयमानाः (पथा) गृहाश्रममार्गेण वर्त्तमानाः (वध्वः) युवत्यः स्त्रियः (यन्ति) प्राप्नुवन्ति (अच्छ) ॥६॥

भावार्थभाषाः - ये स्त्रीपुरुषा ब्रह्मचर्य्येण विद्या अधीत्य युवावस्थास्थाः सन्तो गृहाश्रमं कामयमानाः परस्परस्मिन् प्रीत्या स्वयंवरं विवाहं विधाय धर्म्येण सन्तानानुत्पाद्य सुशिक्ष्य शरीरात्मबलं विस्तृणन्ति वस्त्रैः शरीरमिव गृहाश्रमव्यवहारमाच्छाद्यानन्दन्ति ॥६॥

भावार्थभाषाः - जे स्त्री-पुरुष ब्रह्मचर्याने विद्या शिकून युवावस्थेत गृहस्थाश्रमाची कामना करत परस्पर प्रीतीने स्वयंवर विवाह करून धर्माने संतान उत्पन्न करून उत्तम प्रकारे शिक्षण देऊन शरीर व आत्म्याचे बळ वाढवितात व जसे वस्त्रांनी शरीराचे आच्छादन केले जाते. तसे गृहस्थाश्रमाच्या व्यवहाराचे आच्छादन करून आनंद भोगतात. ॥ ६ ॥

• देवता - विश्वेदेवाः
• ऋषिः - प्रतिरथ आत्रेयः
• छन्दः - त्रिष्टुप्

त᳓द् अस्तु मित्रावरुणा त᳓द् अग्ने
शं᳓ यो᳓र् अस्म᳓भ्यम् इद᳓म् अस्तु शस्त᳓म्
अशीम᳓हि गाध᳓म् उत᳓ प्रतिष्ठां᳓
न᳓मो दिवे᳓ बृहते᳓ सा᳓दनाय

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

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

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

śám ← śám (invariable)

śastám ← √śaṁs- (root)
{case:NOM, gender:N, number:SG, non-finite:PPP}

yós ← yós (invariable)

aśīmáhi ← √naś- 1 (root)
{number:PL, person:1, mood:OPT, tense:AOR, voice:MED}

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

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

utá ← utá (invariable)

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

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

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

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

तत् । अ॒स्तु॒ । मि॒त्रा॒व॒रु॒णा॒ । तत् । अ॒ग्ने॒ । शम् । योः । अ॒स्मभ्य॑म् । इ॒दम् । अ॒स्तु॒ । श॒स्तम् ।
अ॒शी॒महि॑ । गा॒धम् । उ॒त । प्र॒ति॒ऽस्थाम् । नमः॑ । दि॒वे । बृ॒ह॒ते । साद॑नाय ॥

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

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

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

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

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

• śaṃ ← śam
• [adverb]
• “śam [word].”

• yor ← yoḥ ← yos
• [noun], nominative, singular, neuter
• “fortune.”

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

• idam
• [noun], nominative, singular, neuter
• “this; he,she,it (pers. pron.); here.”

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

• śastam ← śaṃs
• [verb noun], nominative, singular
• “recommend; tell; praise; approve; communicate; recite; commend; bode; name; agree.”

• aśīmahi ← aś
• [verb], plural, Aorist optative
• “get; reach; enter (a state).”

• gādham ← gādha
• [noun], accusative, singular, neuter
• “ford.”

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

• pratiṣṭhāṃ ← pratiṣṭhām ← pratiṣṭhā
• [noun], accusative, singular, feminine
• “foundation; base; fame; consecration; location.”

• namo ← namaḥ ← namas
• [noun], nominative, singular, neuter
• “adoration; court; namas [word]; bow; salute.”

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

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

• sādanāya ← sādana
• [noun], dative, singular, neuter
• “home; dwelling; seat.”

अत्र लिङ्गसिद्धा देवताः । हे मित्रावरुणा मित्रावरुणौ तत् इदं सूक्तं शस्तं स्तुतम् अस्तु भवतु । हे अग्ने तत् सूक्तं शस्तम् अस्तु । अस्मभ्यं शं सुखाय योः दुःखानाममिश्रणायेदं शस्तमस्तु । वयं च अशीमहि प्राप्नुयाम गाधं स्थितिम्’ । उत अपि च प्रतिष्ठां स्थितेरविच्छित्तिं चाशीमहि । नमः नमस्करोमि दिवे द्योतमानाय सूर्याय बृहते महते सादनाय आश्रयाय विश्वस्य ॥ ॥ १ ॥

English translation:

“May this (hymn), Mitra and Varuṇa, be valued (by you); may it, Agni, be valued (by you) as the means to us of happiness unmixed; may we (thence) obtain stability and permanence; reverence be to you and mighty asylum (of the universe).”

Let this, o Mitra and Varuṇa, let this (hymn), o Agni, be luck and lifetime for us; let it be recited here.
Might we obtain a fording place and firm standing. Homage to Heaven, the lofty seat.

Be this our praise, O Varuna and Mitra may this be health and force to us, O Agni.
May we obtain firm ground and room for resting: Glory to Heaven, the lofty habitation!

Das soll geschehen, Mitra und Varuna, das, o Agni; dieses Leid sei uns zu Glück und Heil vorgetragen. Wir möchten eine Furt und festen Grund finden. Ehre dem Himmel, dem hohen Wohnsitz!

Das sei, o Mitra-Varuna, o Agni, uns Heil und Segen, das sei uns gepriesen; Wir mögen finden Furt und festen Boden; Anbetung sei dem Sitz, dem hohen Himmel.

Да будет это, о Митра-Варуна! (Да будет) это, о Агни!
На счастье и благо нам да будет исполнен этот (гимн)!
Пусть достигнем мы брода и твердой опоры!
Поклон небу, высокому сиденью.

• विश्वेदेवा:
• प्रतिरथ आत्रेयः
• भुरिक्पङ्क्ति
• पञ्चमः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (मित्रावरुणा) प्राण और उदान वायु के सदृश वर्त्तमान माता-पिता तथा अध्यापक और उपदेशक जन ! आप दोनों के सङ्ग से (तत्) उस (शम्) सुख को हम लोग (अशीमहि) प्राप्त होवें और (अग्ने) हे अग्ने ! (अस्मभ्यम्) हम लोगों के लिये (तत्) वह (अस्तु) हो। (योः) दुःख से पृथग्भूत (इदम्) यह (शस्तम्) प्रशंसा करने योग्य (अस्तु) हो और (गाधम्) गम्भीर (उत) भी (प्रतिष्ठाम्) आदर को प्राप्त हो कर (बृहते) बड़े (सादनाय) स्थितिमान् के लिये और (दिवे) कामना करते हुए के लिये (नमः) सत्कार हो ॥७॥

भावार्थभाषाः - जो मनुष्य यथार्थवक्ता विद्वानों और अध्यापकों का सत्कार करते हैं, वे ही सुख को प्राप्त होते हैं ॥७॥ इस सूक्त में स्त्री पुरुषादि के गुण वर्णन करने से इस सूक्त के अर्थ की इस से पूर्व सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥ यह सैंतालीसवाँ सूक्त और पहिला वर्ग समाप्त हुआ ॥

अन्वय: हे मित्रावरुणा अध्यापकोपदेशकौ ! युवयोः सङ्गेन तच्छं वयमशीमहि। हे अग्नेऽस्मभ्यं तदस्तु योरिदं शस्तमस्तु गाधमुत प्रतिष्ठां प्राप्य बृहते सादनाय दिवे नमोऽस्तु ॥७॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (तत्) (अस्तु) (मित्रावरुणा) प्राणोदानाविव मातापितरौ (तत्) (अग्ने) पावक (शम्) सुखम् (योः) दुःखात्पृथग्भूतम् (अस्मभ्यम्) (इदम्) (अस्तु) (शस्तम्) प्रशंसनीयम् (अशीमहि) प्राप्नुयाम (गाधम्) गभीरम् (उत) (प्रतिष्ठाम्) (नमः) सत्कारम् (दिवे) कामयमानाय (बृहते) महते (सादनाय) स्थितिमते ॥७॥

भावार्थभाषाः - ये मनुष्या आप्तान् विदुषोऽध्यापकान् सत्कुर्वन्ति त एव सुखं लभन्ते ॥७॥ अत्र स्त्रीपुरुषादिगुणवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इति सप्तचत्वारिंशत्तमं सूक्तं प्रथमो वर्गश्च समाप्तः ॥

भावार्थभाषाः - जी माणसे आप्त विद्वान व अध्यापक यांचा सत्कार करतात त्यांना सुख मिळते. ॥ ७ ॥