०४८

• देवता - विश्वेदेवाः
• ऋषिः - प्रतिभानुरात्रेयः
• छन्दः - जगती

क᳓द् उ प्रिया᳓य धा᳓मने मनामहे
स्व᳓क्षत्राय स्व᳓यशसे महे᳓ वय᳓म्
आमेनिय᳓स्य र᳓जसो य᳓द् अभ्र᳓ आँ᳓
अपो᳓ वृणाना᳓ वितनो᳓ति मायि᳓नी

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

Morph
dhā́mne ← dhā́man- (nominal stem)
{case:DAT, gender:N, number:SG}

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

manāmahe ← √man- 1 (root)
{number:PL, person:1, mood:SBJV, tense:AOR, voice:MED}

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

u ← u (invariable)

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

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

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

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

ā́ ← ā́ (invariable)

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

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

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

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

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

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

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

vr̥ṇānā́ ← √vr̥- ~ vr̥̄- (root)
{case:NOM, gender:F, number:SG, tense:PRS, voice:MED}

कत् । ऊं॒ इति॑ । प्रि॒याय॑ । धाम्ने॑ । म॒ना॒म॒हे॒ । स्वऽक्ष॑त्राय । स्वऽय॑शसे । म॒हे । व॒यम् ।
आ॒ऽमे॒न्यस्य॑ । रज॑सः । यत् । अ॒भ्रे । आ । अ॒पः । वृ॒णा॒ना । वि॒ऽत॒नोति॑ । मा॒यिनी॑ ॥

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

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

• priyāya ← priya
• [noun], dative, singular, neuter
• “beloved; pleasant; dear; fond(p); wanted; priya [word]; favorite; good; liked; suitable; proper.”

• dhāmne ← dhāman
• [noun], dative, singular, neuter
• “domain; dwelling; law; appearance; light; race; agreement; color; location.”

• manāmahe ← man
• [verb], plural, Aorist conj./subj.
• “think of; name; believe; teach; honor; deem; recommend; approve; think; define; call; respect; believe; enumerate; understand; see; describe.”

• svakṣatrāya ← sva
• [noun]
• “own(a); respective(a); akin(p); sva [word]; individual; present(a); independent.”

• svakṣatrāya ← kṣatrāya ← kṣatra
• [noun], dative, singular, neuter
• “Kshatriya; dominion; Kshatriya; kṣatra [word]; power.”

• svayaśase ← sva
• [noun]
• “own(a); respective(a); akin(p); sva [word]; individual; present(a); independent.”

• svayaśase ← yaśase ← yaśas
• [noun], dative, singular, neuter
• “fame; Yaśas.”

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

• vayam ← mad
• [noun], nominative, plural
• “I; mine.”

• āmenyasya ← āmenya
• [noun], genitive, singular, neuter

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

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

• abhra ← abhre ← abhra
• [noun], locative, singular, neuter
• “abhra; cloud; sky; abhra [word]; cumulonimbus; mica; air; cloudiness.”

• āṃ ← _ ← √_
• [?]
• “_”

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

• vṛṇānā ← vṛ
• [verb noun], nominative, singular
• “choose; ask.”

• vitanoti ← vitan ← √tan
• [verb], singular, Present indikative
• “expand; perform; scatter; prolong; increase.”

• māyinī ← māyin
• [noun], nominative, singular, feminine
• “artful; charming; crafty; deceptive.”

अत्र वैद्युताग्निसंस्तवः । कदु कदा। उ इति पूरणः । प्रियाय सर्वेषां प्रियभूताय । वृष्टिद्वारा हविरादिप्रयोजकत्वात् सर्वप्रियत्वमस्य प्रसिद्धम् । तादृशाय धाम्ने तेजसे वैद्युताय । उत्तरवाक्ये अभ्रे अपः वितनोति इति वक्ष्यमाणत्वादिदं लभ्यते । कीदृशाय। स्वक्षत्राय स्वभूतबलाय किंच स्वयशसे स्वभूतान्नाय । सर्वमप्यन्नं ह्यस्य स्वम् । महे महते पूज्याय वयं कदा मनामहे स्तवाम । यत् । उत्तरत्र स्त्रीलिङ्गनिर्देशात् या इति विपरिणमयितव्यम् । या आग्नेयी शक्तिः आमेन्यस्य समन्तान्मातव्यस्य रजसः अन्तरिक्षस्य । अपरिमितमपि नभ इयदिति सर्वैर्मीयते । संबन्धिनि अभ्रे मेघे आ अधि मेघस्योपरि अपः उदकानि वृष्टिलक्षणानि वितनोति विस्तारयति वृणाना आच्छादयन्ती सेव्यमाना वा मायिनी । मायेति प्रज्ञानाम । प्रज्ञावती सती । यत् यस्य संबन्धिनी माध्यमिकी वागिति वा योज्यम् ॥

English translation:

“When may we offer adoration to the benevolent splendour, strong in its own (strength), self-sustaining with food, deserving of worship; when the delusive (energy of Agni), investing (the heavens), spreads the waters above the clouds over the unbounded firmament.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

This is addressed to Agni as the lightning

What shall we compose for the self-ruling, self-glorious great one [=Agni?] for his own dear establishment,
when the mistress of artifice [=Dawn?], choosing the waters in the dark cloud of the variegated dusky realm, stretches them forth.724 V.49

My interpr. follows that of Oldenberg in most particulars, but is also informed by my view that the hymn as a whole is a Dawn hymn (see published introduction.). I therefore think that in the 1st hemistich the dative recipient of the poets’ compositions is Agni, not, per Oldenberg, Varuṇa, nor, per Renou, Indra. (Geldner and Witzel Gotō do not identify the recipient.) Although the descriptors in b are not strongly typical of Agni, the “own dear foundation” (priyā́ya dhā́m(a)ne) in pāda a would be appropriate for the establishment of the offering fire at the beginning of the morning sacrifice.

With Oldenberg I take the subject of cd, identified as feminine by nom. māyínī, as Dawn, and I also follow him in considering the hapax āmenyá- as dissimilated from

*āmemyá-, a thematic nominal deriv. of the intens. to √mī ‘(ex)change’, formed like vitarturá-, ādardirá-, as he suggests. Modifying rájas- ‘(dusky) realm’, it would express the constantly changing color of the sky at dawn, and is comparable to the intens. part. in I.96.5 náktoṣā́sā várṇam āmém(i)yāne “Night and Dawn, ever exchanging their color,” as Oldenberg also points out. Whatever the etymology of māyā́- (whose possessive deriv. māyínī closes the vs.) – I favor Thieme’s connection with √mī ‘(ex)change’, which, however, is rejected by Mayrhofer (EWA s.v.) – the polarized initial and final words of the hemistich, #āmenyásya … māyínī#, provide a phonological and, if Thieme is correct, an etymological frame for the hemistich.

And what happens within that frame? In my view the image is that of dawn in a partly cloudy sky. The conceit is that the rays of Dawn spreading across the cloudy sky look like streams of water – water that Dawn has appropriated from the cloud (“choosing the waters in the dark cloud” abhrá ām̐apó vṛṇānā́). Since the image makes sense with the transmitted apáḥ ‘waters’, I see no reason to follow Oldenberg (and partly Witzel Gotō) in assuming it stands for *ápaḥ ‘work’. The same phrase “choosing the waters” is also found in IX.94.1, though in a very different context. I explain it there as a deliberate poetic deformation of the common expression apó vasāná- “clothing oneself in the waters.”

WHAT may we meditate for the beloved Power, mighty in native strength and glorious in itself,
Which as a magic energy seeking waters spreads even to theimmeasurable middle region’s cloud?

Was sollen wir dichten auf das liebe, selbstherrschende, selbstherrliche große Geschlecht, wenn die Zauberische im Gewölk des wandelbaren Luftraums die Wasser sich erwählt und verbreitet?

Was doch ersinnen wir der lieben Götterschar, der grossen, die aus eigner Macht erglänzt und herrscht, Im mutterlosen Luftraum, den die Künstlerin, die Wasser wählend ausspannt in dem Dunstgewölk.

Что же придумаем мы для приятного сонма (богов),
Обладающего собственной властью, собственным блеском, великого,
Когда в туче меняющегося (?) воздушного пространства
Обладательница колдовской силы выбирает себе воды и протягивает их?

• विश्वेदेवा:
• प्रतिरथ आत्रेयः
• विराट्त्रिष्टुप्
• धैवतः

अब पाँच ऋचावाले अड़तालीसवें सूक्त का प्रारम्भ है, उसके प्रथम मन्त्र में फिर मनुष्यों को किसकी इच्छा करनी चाहिये, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - (यत्) जो (आमेन्यस्य) चारों और से ज्ञान के विषय (रजसः) लोक के मध्य में और (अभ्रे) मेघ में (अपः) जलों का (आ, वृणाना) उत्तम प्रकार स्वीकार करती हुई और (मायिनी) बुद्धि जिसमें विद्यमान वह नीति (वितनोति) विस्तारयुक्त करती है उसको (उ) भी (वयम्) हम लोग (महे) बड़े (प्रियाय) सुन्दर (धाम्ने) जन्म, स्थान और नाम स्वरूप के लिये (स्वक्षत्राय) अपने राज्य वा क्षत्रिय कुल के लिये और (स्वयशसे) अपना यश जिससे उसके लिये (कत्) कब (मनामहे) जानें ॥१॥

भावार्थभाषाः - मनुष्यों को चाहिये कि निरन्तर इस प्रकार से इच्छा करें, जिससे राज्य, यश और धर्म्म बढ़े, वैसे ही स्वीकार करके अनुष्ठान करें ॥१॥

अन्वय: यद्या आमेन्यस्य रजसो मध्येऽभ्रेऽप आ वृणाना मायिनी सती वितनोति तामु वयं महे प्रियाय धाम्ने स्वक्षत्राय स्वयशसे कन्मनामहे ॥१॥

पुनर्मनुष्यैः किमेष्टव्यमित्याह ॥

पदार्थान्वयभाषाः - (कत्) कदा (उ) (प्रियाय) कमनीयाय (धाम्ने) जन्मस्थाननामस्वरूपाय (मनामहे) जानीमहे (स्वक्षत्राय) स्वकीयराज्याय क्षत्रियकुलाय वा (स्वयशसे) स्वकीयं यशो यस्मात्तस्मै (महे) महते (वयम्) (आमेन्यस्य) समन्तान्मेयस्य (रजसः) लोकस्य (यत्) या (अभ्रे) घने [(आ)] (अपः) जलानि (वृणाना) स्वीकुर्वाणा (वितनोति) विस्तीर्णां करोति (मायिनी) माया प्रज्ञा विद्यते यस्यां सा ॥१॥

भावार्थभाषाः - मनुष्यैः सततमेवमाशंसितव्यं येन राज्यं यशो धर्मश्च वर्धेत तथैव स्वीकृत्याऽनुष्ठातव्यम् ॥१॥

या सूक्तात विद्वान व राजाच्या गुणांचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची पूर्वसूक्तार्थाबरोबर संगती जाणावी.

भावार्थभाषाः - माणसांनी निरंतर अशा प्रकारची इच्छा करावी की ज्यामुळे राज्य, यश, धर्म वाढावा त्यासाठी तसेच अनुष्ठान करावे. ॥ १ ॥

• देवता - विश्वेदेवाः
• ऋषिः - प्रतिभानुरात्रेयः
• छन्दः - जगती

ता᳓ अत्नत वयु᳓नं वीर᳓वक्षणं
समानिया᳓ वृत᳓या वि᳓श्वम् आ᳓ र᳓जः
अ᳓पो अ᳓पाचीर् अ᳓परा अ᳓पेजते
प्र᳓ पू᳓र्वाभिस् तिरते देवयु᳓र् ज᳓नः

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

ā́ ← ā́ (invariable)

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

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

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

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

ápa ← ápa (invariable)

ápa ← ápa (invariable)

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

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

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

u ← u (invariable)

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

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

prá ← prá (invariable)

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

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

ताः । अ॒त्न॒त॒ । व॒युन॑म् । वी॒रऽव॑क्षणम् । स॒मा॒न्या । वृ॒तया॑ । विश्व॑म् । आ । रजः॑ ।
अपो॒ इति॑ । अपा॑चीः । अप॑राः । अप॑ । ई॒ज॒ते॒ । प्र । पूर्वा॑भिः । ति॒र॒ते॒ । दे॒व॒ऽयुः । जनः॑ ॥

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

• atnata ← tan
• [verb], plural, Root aorist (Ind.)
• “expand; perform; cause; increase; write; spread; produce; spread; speak; propagate.”

• vayunaṃ ← vayunam ← vayuna
• [noun], accusative, singular, neuter
• “convention; custom; means.”

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

• vīravakṣaṇaṃ ← vakṣaṇam ← vakṣaṇa
• [noun], accusative, singular, neuter
• “fortifying.”

• samānyā ← samāna
• [noun], instrumental, singular, feminine
• “like; identical; common; like; alike(p); same; samāna [word]; akin(p); comparable; identical; mutual; equal.”

• vṛtayā ← vṛtā
• [noun], instrumental, singular, feminine

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

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

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

• apo ← apa
• [adverb]
• “away.”

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

• apācīr ← apācīḥ ← apāñc
• [noun], accusative, plural, feminine
• “backward; apāñc [word]; western.”

• aparā ← aparāḥ ← apara
• [noun], accusative, plural, feminine
• “other; another(a); following; western; future; apara [word]; elder; remaining; some(a); later(a); back(a).”

• apejate ← apej ← √īj
• [verb], singular, Present indikative

• pra
• [adverb]
• “towards; ahead.”

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

• tirate ← tṛ
• [verb], singular, Present indikative
• “traverse; overcome; float; rescue; reach; satisfy.”

• devayur ← devayuḥ ← devayu
• [noun], nominative, singular, masculine
• “devout; devoted.”

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

इयमुषस्या । ताः उषसः अत्नत वितन्वन्ति । किम् । वयुनं प्रज्ञानम् । कीदृशम् । वीरवक्षणम् । वीरैर्ऋत्विग्भिर्वहनीयम् । यद्वा । वक्षणाः कार्यवोढारो येन प्रेर्यन्ते तत्तादृशम् । किंच समान्या एकरूपया वृतया आवरकया दीप्त्या विश्वम् आ सर्वमपि रजः जगत् अत्नत । एवं सति देवयुः देवकामः जनः अपाचीः अपाञ्चनाः प्रतिनिवृत्तमुखीः अपराः अन्या आगामिनीः उषसः अपेजते अपचालयति । अपरोऽपशब्दः पूरणः । पूर्वाभिः ताभिः प्र तिरते। प्रपूर्वस्तिरतिर्वर्धनार्थः । वर्धयति स्वमनीषां वर्धते वा स्वयम् ॥

English translation:

“These dawns diffuse the consciousness that is apprehended by pious men, and (overspread) the whole world with uniform, investing (light); the devout man disregards the dawns which have turned back, and (those which) are to come, and improves (his understanding) by those which have proceeded.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The dawns which have…: āpo apācīr aparā apejate: apaciḥ = pratinivṛttamukhiḥ;

Aparā = agaminir uṣasaḥ;

Apejate = apācalayati, he causes to go away; he sends away future dawns with averted faces; improves his understanding: pra pūrvābhistirate = pratirate: vardhayati sva maniṣam or svayam vardhate

They [=Dawns] have spread their hero-strengthening tracery along the same course through the whole dusky realm.
A man devoted to the gods drives away the backward-facing (dawns) ever behind (him), and lengthens (his life) with those in front.

The image in 1cd is repeated with variation in 2ab. The fem. sg. subj. of 1d has been replaced by the fem. pl., easily interpr. as plural Dawns, as often. The verb is held constant, though the root aor. atnata substitutes for the pres. vitanóti. The waters/rays of light that the Dawn spread out in 1cd are now characterized as forming a pattern or tracery across the dusky realm (víśvam ā́rájaḥ) that also figured in 1cd. The spreading performed by the Dawns is done “along the same course” (samānyā́vṛtáyā) by my interpretation – that is, the same course that the successive Dawns follow day after day. I do not understand why their pattern of light is “herostrengthening” (vīrá-vakṣaṇa-). Perhaps this is simply a reference to the usual trope that dawn rouses all people to undertake their daily labors.

The adjective may also prepare for the more human-oriented 2nd hemistich, in which the pious man seems to do battle with time itself, embodied by the ever advancing dawns. The interpr. of the hemistich is complicated by the shifting senses of the words ápara- and pū́rva-. If these have temporal reference here, the sense would have to be that the man repels later dawns, while lengthening his life with earlier ones (so in fact both Geldner and Renou). But this does not accord with Rigvedic conceptions of time: there is no preventing the dawning of each new day; even a hero cannot contravene the cosmic laws of time. It would also be somewhat odd to say that a man lengthens his life with past dawns; this would seem to indicate that he has no future, unless he can fight off the dawns to come. It therefore seems preferable to follow Oldenberg (also fld by Witzel Gotō), who takes the two adjectives as spatial: ápara- ‘behind, to the west’, pū́rva- ‘in front, to the east’. With these values in play, the man sends each new day behind him – the dawn facing backwards as she passes from east to west – and piles up his future with the dawns in front of him, to come.

This vs. is full of alliteration and sound play, esp. in pāda c: a: tā́atnata vayúnaṃ vīrávakṣaṇam / c: ápo ápācīr áparā ápejate (noted also by Watkins, Dragon 109) / d: prá pū́rvābhis.

O’er all the region with their uniform advance these have spread out the lore that giveth heroes strength.
Back, with their course reversed, the others pass away: the pious lengthens life with those that are before.

Diese Morgenröten haben die Reihe der Tage, die die Männer heranwachsen läßt, in der gleichen Richtung durch den ganzen Raum ausgebreitet. Der gottergebene Mann drängt die späteren weit zurück, durch die früheren verlängert er sein Leben.

Sie woben ihr Gewebe, das die Helden stärkt, mit gleicher Wendung durch den ganzen Luftraum hin, Der fromme Mann treibt vor die westlich strebenden nach Westen hin, dringt vorwärts mit den östlichen.

Эти (зори) протянули череду (дней), укрепляющую мужей,
В одну и ту же сторону через все воздушное пространство.
Преданный богам человек гонит далеко прочь будущие (зори),
Прошлыми же он продлевает себе (срок жизни).

• विश्वेदेवा:
• प्रतिरथ आत्रेयः
• त्रिष्टुप्
• धैवतः

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

पदार्थान्वयभाषाः - (देवयुः) विद्वानों की कामना करता हुआ (जनः) जन (वीरवक्षणम्) वीरों के पहुँचाने को (वयुनम्) कर्म वा प्रज्ञान को तथा (समान्या) तुल्य (वृतया) आवरण करनेवाली क्रिया से (विश्वम्) सम्पूर्ण (रजः) लोक-लोकान्तर और जिन (अपाचीः) नीचे चलनेवाले (अपराः) अन्य (अपः) जलों को (अप, ईजते) चलाता है वा (पूर्वाभिः) प्राचीन जलों से (प्र, तिरते) पार होता है (ताः) उन जलों को आप लोग (आ) सब ओर से (अत्नत) निरन्तर प्राप्त होओ ॥२॥

भावार्थभाषाः - हे मनुष्यो ! आप लोग विद्वानों के सङ्ग की कामना करते हुए सम्पूर्ण विद्याओं को ग्रहण कीजिए ॥२॥

अन्वय: देवयुर्जनो वीरवक्षणं वयुनं समान्या वृतया विश्वं रजो या अपाचीरपरा अपो अपेजते पूर्वाभिः प्र तिरते ता यूयमाऽत्नत ॥२॥

पुनर्मनुष्यैः किं कार्य्यमित्याह ॥

पदार्थान्वयभाषाः - (ताः) आपः (अत्नत) निरन्तरं गच्छत (वयुनम्) कर्म प्रज्ञानं वा (वीरवक्षणम्) वीराणां वहनम् (समान्या) तुल्यया (वृतया) आवरकया क्रियया (विश्वम्) समग्रम् (आ) (रजः) लोकलोकान्तरम् (अपो) (अपाचीः) या अधोऽञ्चन्ति (अपराः) अन्याः (अप) (ईजते) कम्पते (प्र) (पूर्वाभिः) (तिरते) (देवयुः) देवान् विदुषः कामयमानः (जनः) ॥२॥

भावार्थभाषाः - हे मनुष्या ! यूयं विद्वत्सङ्गं कामयमाना विश्वा विद्या गृह्णीत ॥२॥

भावार्थभाषाः - हे माणसांनो! तुम्ही विद्वानाच्या संगतीची कामना करत संपूर्ण विद्या प्राप्त करा. ॥ २ ॥

• देवता - विश्वेदेवाः
• ऋषिः - प्रतिभानुरात्रेयः
• छन्दः - जगती

आ᳓ ग्रा᳓वभिर् अहनि᳓येभिर् अक्तु᳓भिर्
व᳓रिष्ठं व᳓ज्रम् आ᳓ जिघर्ति मायि᳓नि
शतं᳓ वा य᳓स्य प्रच᳓रन् सुवे᳓ द᳓मे
संवर्त᳓यन्तो वि᳓ च वर्तयन्न् अ᳓हा

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

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

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

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

ā́ ← ā́ (invariable)

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

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

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

váriṣṭham ← váriṣṭha- 1 (nominal stem)
{case:ACC, gender:M, number:SG}

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

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

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

své ← svá- (pronoun)
{case:LOC, gender:M, number:SG}

vā ← vā (invariable)

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

áhā ← áhar ~ áhan- (nominal stem)
{case:ACC, gender:N, number:PL}

ca ← ca (invariable)

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

vartayan ← √vr̥t- (root)
{number:PL, person:3, mood:INJ, tense:PRS, voice:ACT}

ví ← ví (invariable)

आ । ग्राव॑ऽभिः । अ॒ह॒न्ये॑भिः । अ॒क्तुऽभिः॑ । वरि॑ष्ठम् । वज्र॑म् । आ । जि॒घ॒र्ति॒ । मा॒यिनि॑ ।
श॒तम् । वा॒ । यस्य॑ । प्र॒ऽचर॑न् । स्वे । दमे॑ । स॒म्ऽव॒र्तय॑न्तः । वि । च॒ । व॒र्त॒य॒न् । अहा॑ ॥

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

• grāvabhir ← grāvabhiḥ ← grāvan
• [noun], instrumental, plural, masculine
• “stone; millstone; grindstone; mountain.”

• ahanyebhir ← ahanyebhiḥ ← ahanya
• [noun], instrumental, plural, masculine
• “daily.”

• aktubhir ← aktubhiḥ ← aktu
• [noun], instrumental, plural, masculine
• “night; dark; beam.”

• variṣṭhaṃ ← variṣṭham ← variṣṭha
• [noun], accusative, singular, masculine
• “best; preferable.”

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

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

• jigharti ← ghṛ
• [verb], singular, Present indikative

• māyini ← māyin
• [noun], locative, singular, masculine
• “artful; charming; crafty; deceptive.”

• śataṃ ← śatam ← śata
• [noun], nominative, singular, neuter
• “hundred; one-hundredth; śata [word].”

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

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

• pracaran ← pracar ← √car
• [verb], plural, Present injunctive
• “continue; crawl.”

• sve ← sva
• [noun], locative, singular, masculine
• “own(a); respective(a); akin(p); sva [word]; individual; present(a); independent.”

• dame ← dama
• [noun], locative, singular, masculine
• “dwelling; home.”

• saṃvartayanto ← saṃvartayantaḥ ← saṃvartay ← √vṛt
• [verb noun], nominative, plural
• “clench; satisfy.”

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

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

• vartayann ← vartayan ← vartay ← √vṛt
• [verb], plural, Present injunctive
• “pound; tell; exist; bring; spill; mix; survive; melt; roll; explain; perform; turn; chop; sustain; spend; roll up; produce.”

• ahā ← aha
• [noun], accusative, plural, neuter
• “day; aha [word]; day.”

अत्र पूर्वार्धे इन्द्र उच्यते उत्तरार्धे इन्द्रात्मा सूर्यः । आ हूयत इति शेषः । कैः । अहन्येभिः अहनि संपादितैः अक्तुभिः रात्रिभिः । तत्र निष्पन्नैरित्यर्थः । तथाविधैः ग्रावभिः । साध्ये साधनशब्दः । ग्रावसाध्यैरभिषवैर्निमित्तभूतैः । आगत्यात्र सोमी सन् मायिनि वृत्रे निमित्ते सति वरिष्ठम् उरुतरं वज्रम् आ सर्वतः जिघर्ति दीपयति । वा किंच । वाशब्दश्चार्थे । यस्य इन्द्रात्मकस्यादित्यस्य शतं शतसंख्याका रश्मयः स्वे दमे स्वकीये गृहे आकाशे प्रचरन् प्रचरन्ति । किं कुर्वन्तः । संवर्तयन्तः प्राणिनो नाशयन्तः । यद्वा । अहा अहानि दिवसान् संवर्तयन्तः सम्यक् प्रवर्तयन्तः वि च वर्तयन् अहा अहानि निवर्तयन्ति गतान्येव पुनः प्रापयन्ति च । तपनपरिस्पन्दाधीनत्वात् प्राणिनामायुःक्षयस्याहोरात्रादिव्यवहारस्य ॥

English translation:

“(Animated) by the libations offered by day and by night, (Indra) sharpens his vast thunderbolt against the beguiler (Vṛtra); he whose hundred (rays) attend him in his own abode, sending away, and bringing back (revolving) days.”

Along with the pressing stones, through (the periods) of the day and through the nights, he [=Agni?] sprinkles [=prepares] the best mace, when the master of artifice [=Indra?] (is there)—
while into his own [=Agni’s] house (the Dawns?) proceed by the
hundred: rolling up the days, they unroll them (again).

As noted in the published introduction, this vs. is the hardest in the hymn and, as the middle vs., serves as an omphalos. It contains several temporal expressions and thus continues the theme of the passage of time found in the 2nd half of vs. 2, but the rest is rather unclear. My rendering is tentative and also differs considerably from those of others, the details of which cannot be fully covered here.

Already in pāda a the alternation of days and nights is alluded to with the polarized expression ahanyèbhir aktúbhiḥ. Although the adjectival form of ahanyàseems to invite an interpr. whereby the word modifies the adjacent instr. pl.

grā́vabhiḥ, the result, “with the daily pressing stones” (Geldner “mit den täglichen Presssteinen”), doesn’t make sense, and I prefer to follow Renou in considering it “une variante probable de áhabhir aktúbhiḥ.” Cf. áhobhiḥ … aktúbhiḥ X.14.9 and, with lexical substitution, dyúbhir aktúbhiḥ (I.34.8, I.112.25, III.31.16).

A more serious problem is figuring out what action is being performed in the first hemistich. In literal terms, the subject, whoever it is, sprinkles the/a superior mace, along with or by means of the pressing stones. Assuming we take the verb ā́ jigharti seriously – unlike Geldner and Renou, who tr. contextually (‘schleudert’ and ‘brandit’ respectively), with Geldner suggesting a possible derivation from √hṛ not √ghṛ – the action is difficult to interpret, whoever the subject is. Why would one ‘sprinkle’ a mace? Oldenberg, flg. Bergaigne, suggests that the mace is really soma, but although we might think this would get us out of the difficulty, in fact the object of (ā́) √ghṛ is never the liquid sprinkled, but the object that is sprinkled with it.

Working backward from vss. 4-5, which have pretty clear references to Agni, I take Agni as the subject of ā́jigharti here. He prepares the mace by “sprinkling” it with his sparks, a sort of final or symbolic forging, while the soma produced by the pressing stones is sprinkled on the weapon at the same time. The two acts of sprinkling make the weapon ritually fit for use. (Agni’s ‘streaming’ rītí- is found in 4a—another configuration of Agni as a liquid or as controlling liquid.) Under this interpr. the three apparently anomalous forms of ā́√ghṛ in the RV, here and in IV.17.14 and X.6.4, can be given a unified interpr. All three have Agni as subj. (in my view), and in all three Agni “sprinkles” an object with his sparks. See comm. on the two other passages.

The loc. māyíni is a separate problem. The standard view is that it refers to an enemy at whom the vajra is wielded, hence tr. like Geldner’s “… schleudert er die beste Keule auf den Zauberischen,” which, as we saw, requires the verb ā́jigharti to be semantically twisted. But the near rhyme māyínī at the end of vs. 1 refers to a positively viewed figure (in my interpr.), the goddess Dawn, and I suggest that māyíni here, which occurs in the same prominent hemistich-final position, also identifies a positive figure – in fact, Indra. Indra is called māyín- in VIII.76.1 and his māyā́- are often referred to (see the passages listed by Grassmann, s.v., including V.30.6 in this maṇḍala). If it is Indra, the loc. does not have to refer to the goal of a brandished weapon, but can simply be a type of loc. absolute: “when the māyín- (is there),” that is, when Indra attends the sacrifice.

The doubled preverb ā́, found both at the beginning of the hemistich and directly before the verb, seems to be a case of mere repetition. The second hemistich also contains a temporal expression, saṃvartáyanto ví ca vartayann áhā “rolling up the days, they unroll them (again).” The idiom sám/ví √vṛt is used of rolling up or out hides (cárma, VI.8.3, VIII.6.5), and this action is then metaphorically applied to darkness (támas-)(cf., e.g., V.31.3). The rolling up and out of darkness is thus a way of expressing the alternations of darkness and light, night and day – in other words, a more poetic instantiation of the phrase in pāda a ahanyèbhir aktúbhiḥ. The problem is how to connect this fairly straightforward expression to pāda c, if it is connected. Although it is an easy assumption that cd has a subord. clause / main clause structure (so Geldner and Renou ), it is possible to take c as attached to the first hemistich and d independent (so Witzel Gotō and me). The next question is whether the pl. subject of pracáran and that of ví ca vartayan are coreferential, and if so, who are they? and whose “own house” (své dáme) do they enter? The latter question is easier to answer: (své) dáme is almost always Agni’s. I therefore think that yásya also refers to Agni, and this is indirect evidence for my identification of Agni as subj. of ā́jigharti. But who enters Agni’s house “by the hundred” (śatám) and rolls up and unrolls the days? In the published translation I tentatively identify the subj. as “dawns,” with full awareness that this is grammatically problematic: the pres. part.

vartáyantaḥ in d is masc., and so the only way to make this work is to assume that dawns are the subj. of c, but the subj. of d reverts to a generic masc. I suggested the dawns as subj. because they are the standard regulators of time (for this see VII.79.2, 80.1 with sám √vṛt and ví √vṛt respectively). Others (explicitly Witzel Gotō) suggest the gods or some subset thereof, but the gods don’t really have the role of causing the alternation of days and nights. I must leave the identity of the subject uncertain, although I am still inclined to think that it is at least an indirect ref. to the dawns.

I do not understand the function of vā in c; JSK does not discuss this passage.

As for the ca in d, I think it contrastively conjoins the preverbs sam and ví, even though the morphological formations to which these preverbs are attached are not parallel.

With pressing-stones and with the bright beams of the day he hurls his broadest bolt against the Guileful One.
Even he whose hundred wander in his own abode, driving the days afar and bringing them again.

Mit den täglichen Preßsteinen Nacht für Nacht schleudert er die beste Keule auf den Zauberischen. Aber in wessen eigenem Hause Hundert Götter einkehren, dem mögen sie die Tage auch wieder aufrollen, wenn sie sie zusammenrollen.

Durch Somasteine bei des Tages hellem Licht ergiesst er auf den Zauberer den schärfsten Blitz; In dessen eignem Hause hundert thätig sind, Die Lebenstag’ aufrollend und entrollend dann,

С помощью давильных камней днями и ночами
Он швыряет лучшую дубину в колдовского (демона).
У кого в собственном доме бывает сотня (жрецов?),
Пусть же они, свертывающие дни, развернут (их для него)!

• विश्वेदेवा:
• प्रतिभानुरात्रेयः
• स्वराट्त्रिष्टुप्
• धैवतः

फिर स्त्री-पुरुष कैसा वर्त्ताव करें, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (मायिनि) प्रशंसित बुद्धि से युक्त ! जिससे आप (ग्रावभिः) मेघों (अहन्येभिः) दिनों और (अक्तुभिः) रात्रियों से (वरिष्ठम्) अति श्रेष्ठ (वज्रम्) शस्त्रविशेष को (आ, जिघर्त्ति) प्रदीप्त करती हो (शतम्, वा) अथवा सैकड़ों का दल (यस्य) जिसके (स्वे) अपने (दमे) गृह में (प्रचरन्) चलता और (अहा) दिनों को (आ, वर्तयन्) अच्छे प्रकार व्यतीत करता हुआ व्यवहार को प्रकाशित करता है (च) और जिसकी (संवर्त्तयन्तः) उत्तम प्रकार वर्त्तमान किरणें (वि) विशेष फैलती हैं, उसको तू विशेष करके जान ॥३॥

भावार्थभाषाः - जो स्त्री और पुरुष भयरहित हों तो सूर्य्य और बिजुली के सदृश दिन-रात्रि पुरुषार्थ को करके ऐश्वर्य्य से प्रकाशित हों ॥३॥

अन्वय: हे मायिनि ! यतो भवती ग्रावभिरहन्येभिरक्तुभिर्वरिष्ठं वज्रमा जिघर्ति शतं वा यस्य स्वे दमे प्रचरन्नहाऽऽवर्तयन् व्यवहारमाजिघर्त्ति यस्य च संवर्त्तयन्तः किरणा वि चरन्ति तं त्वं जानीहि ॥३॥

पुनः स्त्रीपुरुषौ कथं वर्त्तेयातामित्याह ॥

पदार्थान्वयभाषाः - (आ) समन्तात् (ग्रावभिः) मेघैः (अहन्येभिः) दिनैः (अक्तुभिः) रात्रिभिः (वरिष्ठम्) अतिश्रेष्ठम् (वज्रम्) शस्त्रविशेषम् (आ) (जिघर्त्ति) (मायिनि) माया प्रशंसिता प्रज्ञा विद्यते यस्य तत्सम्बुद्धौ (शतम्) (वा) (यस्य) (प्रचरन्) (स्वे) स्वकीये (दमे) गृहे (संवर्त्तयन्तः) सम्यग्वर्त्तमानाः (वि) (च) (वर्तयन्) (अहा) अहानि ॥३॥

भावार्थभाषाः - यदि स्त्रीपुरुषौ निर्भयौ भवेतां तर्हि सूर्य्यविद्युद्वदहर्निशं पुरुषार्थं कृत्वैश्वर्य्येण प्रकाशितौ भवेताम् ॥३॥

भावार्थभाषाः - जर स्त्री-पुरुष भयरहित असतील तर त्यांनी सूर्य व विद्युतप्रमाणे दिवस-रात्र पुरुषार्थ करून ऐश्वर्याने उन्नत व्हावे. ॥ ३ ॥

• देवता - विश्वेदेवाः
• ऋषिः - प्रतिभानुरात्रेयः
• छन्दः - जगती

ता᳓म् अस्य रीति᳓म् परशो᳓र् इव प्र᳓ति
अ᳓नीकम् अख्यम् भुजे᳓ अस्य व᳓र्पसः
स᳓चा य᳓दि पितुम᳓न्तम् इव क्ष᳓यं
र᳓त्नं द᳓धाति भ᳓रहूतये विशे᳓

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

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

iva ← iva (invariable)

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

práti ← práti (invariable)

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

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

akhyam ← √khyā- (root)
{number:SG, person:1, mood:IND, tense:AOR, voice:ACT}

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

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

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

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

iva ← iva (invariable)

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

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

sácā ← sácā (invariable)

yádi ← yádi (invariable)

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

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

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

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

ताम् । अ॒स्य॒ । री॒तिम् । प॒र॒शोःऽइ॑व । प्रति॑ । अनी॑कम् । अ॒ख्य॒म् । भु॒जे । अ॒स्य॒ । वर्प॑सः ।
सचा॑ । यदि॑ । पि॒तु॒मन्त॑म्ऽइव । क्षय॑म् । रत्न॑म् । दधा॑ति । भर॑ऽहूतये । वि॒शे ॥

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

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

• rītim ← rīti
• [noun], accusative, singular, feminine
• “brass; rītikā; method; bell metal; stream; expressive style; manner.”

• paraśor ← paraśoḥ ← paraśu
• [noun], genitive, singular, masculine
• “ax.”

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

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

• anīkam ← anīka
• [noun], accusative, singular, neuter
• “army; face; battalion; battlefront; point; appearance.”

• akhyam ← khyā
• [verb], singular, Thematic aorist (Ind.)
• “name; describe; call; enumerate; watch; know.”

• bhuje ← bhuj
• [verb noun]
• “eat; enjoy; consume; eat; love; burn; run down; enjoy; live on.”

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

• varpasaḥ ← varpas
• [noun], genitive, singular, neuter
• “form; look; disguise.”

• sacā
• [adverb]
• “jointly.”

• yadi
• [adverb]
• “if; in case.”

• pitumantam ← pitumat
• [noun], accusative, singular, masculine
• “alimentary.”

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

• kṣayaṃ ← kṣayam ← kṣaya
• [noun], accusative, singular, masculine
• “dwelling; house; kṣaya [word]; home; family.”

• ratnaṃ ← ratnam ← ratna
• [noun], accusative, singular, neuter
• “jewel; wealth; best; treasure; vajra; property; jewel; ruby; jewelry.”

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

• bharahūtaye ← bharahūti
• [noun], dative, singular, masculine

• viśe ← viś
• [noun], dative, singular, feminine
• “people; tribe; Vaisya; national; viś; real property; Vaisya.”

इदमाग्नेयी । तां प्रसिद्धाम् अस्य अग्नेः रीतिं स्वभावं गतिं वा परशोरिव प्रति परशोः प्रतिनिधिमिव पश्यामि । परशुर्यथा स्वस्वामिनोऽभिमतं साधयति तद्वदित्यर्थः । अस्य वर्पसः रूपवतोऽस्यादित्यस्य अनीकं रश्मिसमूहं भुजे भोगाय अख्यं कथयाम्यहम् । यदि यस्मात् स च देवः सचा अस्मत्सहायः सन् पितुमन्तम् अन्नवन्तं क्षयम् इव निवासमिव भरहूतये संग्रामे यज्ञे वा आह्वानयुक्ताय विशे यजमानाय रत्नं रमणीयं धनं दधाति धारयति । उभयमपि ददातीत्यर्थः ॥

English translation:

“(I behold) the practice of that (Agni) as of a deputy (or axe); I celebrate the host (of rays) of that (resplendent) form, (designed) for the enjoyment (of mankind); if he be with (the worshipper), he bestows upon the man who invokes him at a sacrifice such opulence as a mansion abounding with food.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

As of a depty: tām asya rītim paraśor iva: the verb is supplied, paśyāmi;

Paraśu = pratinidhi, a deputy, a substitute; just a depyt fulfils the will of his master, so the functions of Agni make him the deputy or representative of the yajamāna; or paraśu may imply an axe, which accomplishes the object of the wood-cutter, as Agni does that of the sacrificer

I have looked upon this stream(ing) of his [=Agni], like (the swing) of an axe; I have looked upon his face, for the enjoyment of his form,
when concurrently he establishes a treasure like a dwelling place
abounding in food for the clan whose cry is “carry (the day).”

This vs. is characterized by words regularly (though not exclusively) associated with Agni: ánīka- ‘face’, várpas- ‘form’, rátnam √dhā ‘establish a treasure’. This vocabulary gives support to my suggestion that Agni is also the subject of vs. 3, esp. since the asya in pāda a (and b) should refer to something already present in the discourse.

As for the tā́m … rītím paraśór iva, most comm. appositely compare V.7.8 prá svádhitīva rī́yate “(Agni) streams forth like an ax.” I consider the rītím to continue the liquid imagery of 3b. The abstract rītí- in its 4 other occurrences is either construed with the gen. pl. apā́m (VI.13.1, IX.108.10) or implicitly with other liquid vocabulary; cf. also the cmpd. rītyā̀p- (2x). The attempts by most interpr. to impose a different sense (e.g., Renou ‘l’élan-destructeur’) on this transparent deriv. of √rī ‘flow’ seem to stem from discomfort with the image, and esp. the simile of the ax.

But the arc of sparks that sprinkle the mace in 3b (by my interpr.) would look like a stream, and anyone who has ever watched a person swing an ax (properly) would recognize the image: the fluent movement in a stream-like curve. (There are numerous You-tube videos.) For bhárahūti- see comm. ad I.129.2, V.29.8.

Geldner, flg. Grassmann, reverses 4cd and 5ab. I do not see the necessity for this. It puts the two forms of (-)ánīka- in the same vs. and continues the description of Agni begun in 4ab, but leaving the hemistichs in their transmitted order certainly causes less thematic disruption than most changes of topic in the RV.

I, to enjoy the beauty of his form, behold that rapid rush of his as ’twere an axe’s edge,
What time he gives the man who calls on him in fight wealth like a dwelling-house filled full with store of food.

Diesen seinen Andrang gleich dem einer Axt, dein Angesicht habe ich erwartet, um seine Erscheinung zu genießen. Wenn er dabei wie einen nahrungsreichen Wohnsitz das Kleinod bringt zum Triumphruf für den Stamm,

Sein Schwingen wie das eines Beiles nahm ich wahr, mich zu erfreu’n am Anblick seiner Glanzgestalt. Wenn er zugleich wie einen speisereichen Sitz, dem Manne, der ihn anruft, Schatz verleiht.

Я воспринял его напор, словно у топора,
(Его) лик, чтобы насладиться его грозным видом,
Когда при этом в ответ на воинственный клич он наделяет
Племя сокровищем, подобным жилищу, полному пищи.

• विश्वेदेवा:
• प्रतिभानुरात्रेयः
• निचृज्जगती
• निषादः

राजा कैसे राज्य को करे, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जो (अस्य) इसके (भुजे) पालन के लिये (अख्यम्) कहने योग्य (अनीकम्) सेनादल के (प्रति) प्रति (परशोरिव) परशु के सम्बन्ध को जैसे वैसे (ताम्) उस (रीतिम्) रीति को (दधाति) धारण करता है (अस्य) इस (वर्पसः) रूप के (सचा) सम्बन्धि (पितुमन्तमिव) अन्नवान् के सदृश (यदि) (भरहूतये) पालन-धारण करनेवाली वाणी आह्वान के लिये जिसकी उस (विशे) प्रजा के लिये (रत्नम्) रमणीय (क्षयम्) निवासस्थान को धारण करता है तो वही राज्य करने के योग्य होता है ॥४॥

भावार्थभाषाः - प्रजा की पालना के लिये गूढनीति से राजा व्यवहारों का अनुष्ठान करे और सब की पालना यथार्थभाव से करे ॥४॥

अन्वय: हे मनुष्या ! योऽस्य भुजेऽख्यमनीकं प्रति परशोरिव तां रीतिं दधात्यस्य वर्पसः सचा पितुमन्तमिव यदि भरहूतये विशे रत्नं क्षयं दधाति तर्हि स एव राज्यं कर्त्तुमर्हति ॥४॥

राजा कथं राज्यं कुर्य्यादित्याह ॥

पदार्थान्वयभाषाः - (ताम्) (अस्य) (रीतिम्) (परशोरिव) (प्रति) (अनीकम्) सैन्यम् (अख्यम्) कथनीयम् (भुजे) पालनाय (अस्य) (वर्पसः) रूपस्य (सचा) सम्बन्धि (यदि) (पितुमन्तमिव) (क्षयम्) निवासस्थानम् (रत्नम्) रमणीयम् (दधाति) (भरहूतये) भरा पालिका धारिका हूतयो यस्यास्तस्यै (विशे) प्रजायै ॥४॥

भावार्थभाषाः - प्रजापालनाय गूढनीत्या राजा व्यवहारान् व्यवहरेत् सर्वस्य च रक्षणं यथार्थतया कुर्य्यात् ॥४॥

भावार्थभाषाः - राजाने प्रजेचे पालन करण्यासाठी गूढ नीतीचा व्यवहार करावा व सर्वांचे यथार्थभावाने पालन करावे. ॥ ४ ॥

• देवता - विश्वेदेवाः
• ऋषिः - प्रतिभानुरात्रेयः
• छन्दः - जगती

स᳓ जिह्व᳓या च᳓तुरनीक ऋञ्जते
चा᳓रु व᳓सानो व᳓रुणो य᳓तन्न् अरि᳓म्
न᳓ त᳓स्य विद्म पुरुषत्व᳓ता वयं᳓
य᳓तो भ᳓गः सविता᳓ दा᳓ति वा᳓रियम्

Strata
Cretic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

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

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

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

ná ← ná (invariable)

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

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

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

vidma ← √vid- 2 (root)
{number:PL, person:1, mood:IND, tense:PRF, voice:ACT}

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

dā́ti ← √dā- 1 (root)
{number:SG, person:3, mood:SBJV, tense:AOR, voice:ACT}

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

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

yátas ← yátas (invariable)

सः । जि॒ह्वया॑ । चतुः॑ऽअनीकः । ऋ॒ञ्ज॒ते॒ । चारु॑ । वसा॑नः । वरु॑णः । यत॑न् । अ॒रिम् ।
न । तस्य॑ । वि॒द्म॒ । पु॒रु॒ष॒त्वता॑ । व॒यम् । यतः॑ । भगः॑ । स॒वि॒ता । दाति॑ । वार्य॑म् ॥

• 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.”

• jihvayā ← jihvā
• [noun], instrumental, singular, feminine
• “tongue; tongue; jihvā [word]; fire.”

• caturanīka ← catur
• [noun]
• “four; catur [word].”

• caturanīka ← anīkaḥ ← anīka
• [noun], nominative, singular, masculine
• “army; face; battalion; battlefront; point; appearance.”

• ṛñjate ← ṛj
• [verb], singular, Present indikative

• cāru
• [noun], accusative, singular, neuter
• “pleasant; beautiful; beloved; agreeable; cāru [word].”

• vasāno ← vasānaḥ ← vas
• [verb noun], nominative, singular
• “wear.”

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

• yatann ← yatan ← yat
• [verb noun], nominative, singular
• “strive; endeavor; join; equal; rival.”

• arim ← ari
• [noun], accusative, singular, masculine

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

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

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

• puruṣatvatā ← puruṣa
• [noun], masculine
• “man; man; Puruṣa; puṃvajra; puruṣa; servant; puruṣa [word]; assistant; soldier; soul; commoner; generation; people; doll.”

• puruṣatvatā ← tva
• [noun], neuter
• “state; quality; cause; reason.”

• puruṣatvatā ← tā
• [noun], instrumental, singular, feminine
• “state; Lakshmi.”

• vayaṃ ← vayam ← mad
• [noun], nominative, plural
• “I; mine.”

• yato ← yatas
• [adverb]
• “from which; whence; wherein.”

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

• savitā ← savitṛ
• [noun], nominative, singular, masculine
• “Savitar; sun; Surya; Savitṛ.”

• dāti ← dā
• [verb], singular, Aorist conj./subj.
• “give; add; perform; put; administer; fill into; give; ignite; put on; offer; use; fuel; pour; grant; feed; teach; construct; insert; drip; wrap; pay; hand over; lend; inflict; concentrate; sacrifice; splint; poultice; create.”

• vāryam ← vārya
• [noun], accusative, singular, neuter
• “wealth.”

सः अग्निः चतुरनीकः चतुर्दिक्षु प्रसृतज्वालः सन् जिह्वया ऋञ्जते गच्छति घृतादिकम् । यद्वा । जिह्वया चतुरनीकः सन् ऋञ्जते अलंकरोति स्वात्मानम् । किं कुर्वन् । चारु रमणीयं तेजः वसानः आच्छादयन् वरुणः तमोवारकः सन् अरिम् अमित्रं यतन् उद्धरन् । तस्य । तमित्यर्थः । तं न विद्म न जानीमः वयं पुरुषत्वता पुरुषत्वेन कामानां पूरकत्वेन वा युक्तम् ॥ अपरो भावप्रत्ययः पूरणः ॥ यतः अयं भगः महान् भजनीयः सविता प्रेरको देवः दाति यच्छति वार्यं वरणीयं धनम् ॥ ॥ २ ॥

English translation:

“Blazing with his (fiery) tongue in the four quarters (of the horizon) he proceeds (to the sacrifice), wearing beautiful (lustre), the disperser of darkness, extirpating foes; we know him not (as endowed) with manhood, whereby this adorable Savitā bestows desirable (wealth).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

We know him not as endowed: na tasya vidma puruṣatvata vayam: tasya = tam, we do not know him; joined with or possessed of yuktam, manliness, puruṣatvena, or the property of fulfilling desires, kāmānām pūrakatvena

The four-faced one stretches with his tongue out straight, wearing pleasing (garb), putting the stranger in place (as) Varuna (does).
We do not know, because of our human state, that (source?) from which Bhaga and Savitar will give what is choice.

Geldner emends váruṇo to áruṇo ‘the reddish one’, but this seems completely unnecessary. Although putting people in their places (generally jána- √yat) is ordinarily Mitra’s duty not Varuṇa’s, these closely linked gods trade off qualities.

That there is no simile marker is not surprising; gods are often equated directly with other gods when they perform the others’ functions. See, e.g., the series of identifications of Agni with other gods in II.1.

Four-faced and nobly clad, Varuna, urging on the pious to his task, stirs himself with the tongue.
Naught by our human nature do we know of him, him from whom Bhaga Savitar bestows the boon.

Der Vierseitige tut sich mit der Zunge hervor, sich schön kleidend, der Rötliche, es einem hohen Herren gleichtuend. So begreifen wir das nach Menschenart nicht, woher Bhaga, der Zuweiser, die wünschenswerte Gabe gibt.

Der vierantlitzig mit der Zunge vorwärts strebt, mit Gut verseh’n zum Treuen geht, ist Varuna, Nicht kennen wir nach Menschen Weise jenen Ort, von wo Erwünschtes Bhaga schenkt und Savitar.

Этот четырехликий языком прорывается вперед,
Рядясь в милую (одежду), Варуна, приводящий в порядок врага.
По природе человеческой мы не знаем того,
Откуда Бхага (и) Савитар дают лучшее (богатство).

• विश्वेदेवा:
• प्रतिभानुरात्रेयः
• स्वराट्त्रिष्टुप्
• धैवतः

प्रशंसित सेना जिसकी ऐसा ही राजा जीतनेवाला होने को योग्य है ॥

पदार्थान्वयभाषाः - जो (वरुणः) श्रेष्ठ (चारु) सुन्दर वस्त्र को (वसानः) धारण करता हुआ (चतुरनीकः) चार प्रकार की सेनायें जिसकी यह (जिह्वया) वाणी से (अरिम्) शत्रु का (यतन्) यत्न करता हुआ (पुरुषत्वता) बहुत पुरुषार्थ के साथ (भगः) ऐश्वर्य्य से युक्त (सविता) सत्य में प्रेरणा करनेवाला (वार्यम्) स्वीकार करने योग्य उपदेश को (दाति) देता है (सः) वह (ऋञ्जते) उत्तम प्रकार सिद्ध करता है (यतः) जिससे (वयम्) हम लोग (तस्य) उसके पुरुषार्थ के अन्त को (न) नहीं (विद्म) जानें ॥५॥

भावार्थभाषाः - जिसकी उत्तम सेना है, वही राजा प्रशंसित होता है ॥५॥ इस सूक्त में विद्वान् और राजा के गुण वर्णन करने से इस सूक्त के अर्थ की इस से पूर्व सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥ यह अड़तालीसवाँ सूक्त और द्वितीय वर्ग समाप्त हुआ ॥

अन्वय: यो वरुणश्चारु वसानश्चतुरनीको जिह्वयाऽरिं यतन् पुरुषत्वता भगः सविता वार्यं दाति स ऋञ्जते यतो वयं तस्य पुरुषार्थान्तं न विद्म ॥५॥

प्रशंसितसेन एव राजा विजयी भवितुमर्हति ॥

पदार्थान्वयभाषाः - (सः) (जिह्वया) वाण्या (चतुरनीकः) चतुर्विधान्यनीकानि अस्य सः (ऋञ्जसे) प्रसाध्नोति (चारु) सुन्दरं वस्त्रम् (वसानः) धरन् (वरुणः) श्रेष्ठः (यतन्) यत्नं कुर्वन् (अरिम्) शत्रुम् (न) (तस्य) (विद्म) जानीयाम (पुरुषत्वता) बहुपुरुषार्थेन सह (वयम्) (यतः) (भगः) ऐश्वर्य्यवान् (सविता) सत्ये प्रेरकः (दाति) ददाति (वार्य्यम्) वर्त्तुं योग्यमुपदेशम् ॥५॥

भावार्थभाषाः - यस्योत्तमं सैन्यं स एव राजा प्रशंसितो भवति ॥५॥ अत्र विद्वद्राजगुणवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इत्यष्टाचत्वारिंशत्तमं सूक्तं द्वितीयो वर्गश्च समाप्तः ॥

भावार्थभाषाः - ज्याचे सैन्य उत्तम असेल तोच राजा प्रशंसित असतो. ॥ ५ ॥