०८६

• देवता - इन्द्राग्नी
• ऋषिः - भौमोत्रिः
• छन्दः - अनुष्टुप्

इ᳓न्द्रअग्नी य᳓म् अ᳓वथ
उभा᳓ वा᳓जेषु म᳓र्तियम्
दॄळ्हा᳓+ चित् स᳓ प्र᳓ भेदति
द्युम्ना᳓ वा᳓णीर् इव त्रितः᳓

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ávathaḥ ← √avⁱ- (root)
{number:DU, person:2, mood:IND, tense:PRS, voice:ACT}

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

yám ← yá- (pronoun)
{case:ACC, gender:M, number:SG}

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

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

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

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

cit ← cit (invariable)

dr̥ḷhā́ ← √dr̥h- (root)
{case:ACC, gender:N, number:PL, non-finite:PPP}

prá ← prá (invariable)

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

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

iva ← iva (invariable)

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

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

इन्द्रा॑ग्नी॒ इति॑ । यम् । अव॑थः । उ॒भा । वाजे॑षु । मर्त्य॑म् ।
दृ॒ळ्हा । चि॒त् । सः । प्र । भे॒द॒ति॒ । द्यु॒म्ना । वाणीः॑ऽइव । त्रि॒तः ॥

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

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

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

• avatha ← av
• [verb], plural, Present indikative
• “support; help; prefer; prefer; like.”

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

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

• martyam ← martya
• [noun], accusative, singular, masculine
• “mortal.”

• dṛﾱhā ← dṛḍha
• [noun], accusative, plural, neuter
• “hard; intense; firm; fixed; resolute; mesomorphic; grim; dṛḍha [word]; rainproof; sturdy; shut; firm; insoluble; strong; tough; tight.”

• cit
• [adverb]
• “even; indeed.”

• 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.”

• pra
• [adverb]
• “towards; ahead.”

• bhedati ← bhid
• [verb], singular, Aorist conj./subj.
• “break; incise; burst; divide; cut; cleave; destroy; cure; disturb; lance; break; distinguish; disclose; pierce; tear; separate; transgress; break open; scratch; penetrate; sever; bribe; grind; betray; fester; strike.”

• dyumnā ← dyumna
• [noun], accusative, plural, neuter
• “magnificence.”

• vāṇīr ← vāṇīḥ ← vāṇī
• [noun], accusative, plural, feminine
• “voice; Sarasvati; words; language.”

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

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

हे इन्द्राग्नी उभा उभौ परस्परावियुक्तौ युवां यं मर्त्यम् अवथः रक्षथः वाजेषु संग्रामेषु सः मर्त्यः दृळ्हा चित् दृढान्यपि द्युम्ना द्योतमानानि धनानि शत्रुसंबन्धीनि भेदति भिनत्ति । त्रितः ऋषिः वाणीरिव प्रतिवादिवाक्यानीव । अथवा त्रिषु स्थानेषु वर्तमानोऽग्निः शत्रूणां वाक्यानीव ॥

English translation:

“Indra and Agni, the mortal whom you both protect scatters the substantial treasures (of his enemies), as Trita (fonfutes) the words (of his opponents).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Vāṇīr iva tritaḥ: trita ṛṣi prativadavākyāni prabhinatti, as the ṛṣi Trita breaks or refutes controversial arguments or Trita may mean Agni, who, in the three regions, disregards or dissipates reproaches.

Indra and Agni, the mortal whom you both help in the prize-contests, that one splits open even the fastnesses to (reach) their brilliant
(contents), as Trita (did) the voices (of the cows? of the rivers?).

The 2nd hemistich is a little tricky. As noted in the published introduction. it seems to concern the Vala myth, though with Trita as hero – an odd substitution in a hymn at least half dedicated to Indra. Moreover, there’s a functional slippage in the accusatives with the verb prá √bhid ‘split (forth)’. The first acc., neut. pl. dṛḷḥā́, is of course very common, used of fastnesses or strongholds (which usually get split or otherwise breached). The standard interpr. (Grassmann, Oldenberg, Geldner, Renou) take it with dyumnā́ (e.g., Oldenberg “feste Herrlichkeiten”), but this is an uneasy collocation. The dyumnā́ should be the brilliant things desired to be obtained; they are more likely to be held within strongholds than to be strongholds themselves, and the consistent use of dṛḷhá- as ‘fastness, stronghold’ makes it unlikely that it can here refer to the thing held rather than what holds it within. I assume that prá √bhid can take a double acc.: ‘split X (to release) forth Y’, with X the container and Y the contained. Oldenberg is quite dismissive of a variant on this explanation, but I do not see the objection – particularly as whatever vā́ṇīḥ refers to, it is more likely to be the contained than the container. As for vā́ṇī-, this stem usually refers to music or voices. Geldner’s tentative suggestion, that these are the voices of the cows released from the Vala cave, makes the most contextual sense – even though, as Geldner points out, the word is not otherwise used of animal noises. On the other hand, as he also points out, it is used of rivers, so that application to non-human sounds that are comparable to a choir of human voices is possible. That vā́ṇī- is also sometimes used of the choir that encourages Indra in a Vala context (e.g., III.30.10) might add an additional resonance to the usage here, but I do not think it is the primary reading.

THE mortal man whom ye, the Twain, Indra and Agni, help in fight,
Breaks through e’en strongly-guarded wealth as Trta burst his way through reeds.

Indra und Agni! Welchen Sterblichen ihr beide in den Kämpfen begünstiget, der wird auch die verschlossenen Herrlichkeiten erbrechen wie Trita die Stimmen.

Der Sterbliche, den beide ihr in Kämpfen, Indra, Agni, schirmt, Der bricht auch festverschlossnes Gut heraus, wie Trita Stäbe Rohrs.

О Индра-Агни, (если) какому смертному
Вы оба помогаете в боях,
(То) он проломит даже прочные
Блистательные (крепости врагов), как Трита – голоса.

• वरुणः
• अत्रिः
• ब्राह्म्युष्णिक्
• ऋषभः

अब छः ऋचावाले छियासीवें सूक्त का आरम्भ है, उसके प्रथम मन्त्र में विद्वान् जन क्या करते हैं, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (इन्द्राग्नी) वायु और बिजुली के सदृश अध्यापक और उपदेशको ! तुम (उभा) दोनों (वाजेषु) संग्रामों में (यम्) जिस (मर्त्यम्) मनुष्य की (अवथः) रक्षा करते हो (सः) वह (चित्) भी (त्रितः) तीन अर्थात् अध्यापन, उपदेशन और रक्षण से (वाणीरिव) जैसे वाणियों का वैसे (दृळ्हा) स्थिर (द्युम्ना) धनों वा यशों का (प्र, भेदति) अत्यन्त भेद करता है ॥१॥

भावार्थभाषाः - जहाँ धार्मिक, विद्वान्, शूरवीर, बलिष्ठ और शिक्षक हैं, वहाँ पर कोई भी नहीं दुःख को प्राप्त होता है ॥१॥

अन्वय: हे इन्द्राग्नी इवाऽध्यापकोपदेशकौ ! युवामुभा वाजेषु यं मर्त्यमवथः स चित्त्रितो वाणीरिव दृळ्हा द्युम्ना प्र भेदति ॥१॥

अथ विद्वांसः किं कुर्वन्तीत्याह ॥

पदार्थान्वयभाषाः - (इन्द्राग्नी) वायुविद्युताविवाध्यापकोपदेशकौ (यम्) (अवथः) रक्षथः (उभा) (वाजेषु) सङ्ग्रामेषु (मर्त्यम्) मनुष्यम् (दृळ्हा) स्थिराणि (चित्) अपि (सः) (प्र) (भेदति) भिनत्ति (द्युम्ना) धनानि यशांसि वा (वाणीरिव) (त्रितः) त्रिभ्योऽध्यापनोपदेशनरक्षणेभ्यः ॥१॥

भावार्थभाषाः - यत्र धार्मिका विद्वांसः शूरा बलिष्ठाः शिक्षकाश्च सन्ति तत्र कोऽपि न दुःखं प्राप्नोतीति ॥१॥

या सूक्तात इंद्र, अग्नी व विद्युतच्या गुणांचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची पूर्व सूक्तार्थाबरोबर संगती जाणावी.

भावार्थभाषाः - जेथे धार्मिक, विद्वान, शूर, बलवान व शिक्षक असतात तेथे कुणालाही दुःख प्राप्त होत नाही. ॥ १ ॥

• देवता - इन्द्राग्नी
• ऋषिः - भौमोत्रिः
• छन्दः - अनुष्टुप्

या᳓ पृ᳓तनासु दुष्ट᳓रा
या᳓ वा᳓जेषु श्रवा᳓यिया
या᳓ प᳓ञ्च चर्षणी᳓र् अभि᳓
इन्द्राग्नी᳓ ता᳓ हवामहे

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M;; repeated line

Morph
duṣṭárā ← duṣṭára- (nominal stem)
{case:NOM, gender:M, number:DU}

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

yā́ ← yá- (pronoun)
{case:NOM, gender:M, number:DU}

śravā́yyā ← śravā́yya- (nominal stem)
{case:NOM, gender:M, number:DU}

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

yā́ ← yá- (pronoun)
{case:NOM, gender:M, number:DU}

abhí ← abhí (invariable)

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

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

yā́ ← yá- (pronoun)
{case:NOM, gender:M, number:DU}

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

indrāgnī́ ← indrāgní- (nominal stem)
{case:NOM, gender:M, number:DU}

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

या । पृत॑नासु । दु॒स्तरा॑ । या । वाजे॑षु । श्र॒वाय्या॑ ।
या । पञ्च॑ । च॒र्ष॒णीः । अ॒भि । इ॒न्द्रा॒ग्नी इति॑ । ता । ह॒वा॒म॒हे॒ ॥

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

• pṛtanāsu ← pṛtanā
• [noun], locative, plural, feminine
• “army; battle; pṛtanā [word]; pṛtanā.”

• duṣṭarā ← duṣṭara
• [noun], nominative, dual, masculine
• “incomparable; irresistible; unbearable; unconquerable.”

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

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

• śravāyyā ← śravāyya
• [noun], nominative, dual, masculine
• “celebrated.”

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

• pañca ← pañcan
• [noun], accusative, plural, neuter
• “five; fifth; pañcan [word].”

• carṣaṇīr ← carṣaṇīḥ ← carṣaṇi
• [noun], accusative, plural, feminine
• “people.”

• abhīndrāgnī ← abhi
• [adverb]
• “towards; on.”

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

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

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

• havāmahe ← hvā
• [verb], plural, Present indikative
• “raise; call on; call; summon.”

या यौ इन्द्राग्नी पृतनासु दुष्टरा दुष्टरौ अनभिभाव्यौ । या यौ च वाजेषु संग्रामेषु अन्नेषु वा श्रवाय्या श्रवाय्यौ स्तुत्यौ । या यौ पञ्च चर्षणीः । चर्षणयो मनुष्याः । तान् अभि । रक्षतः इति शेषः । ता तौ महानुभावौ हवामहे स्तुमः ॥

English translation:

“We invoke the two, Indra and Agni, who are irresistible in conflicts, who are renowned in battles, who protect the five (classes of) men.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Pañca carṣanīḥ, a temr which preclues all allusion to mythological beings

You two who are difficult to surpass in battles, who are worthy of fame at the prize-contests,
who sur(mount) the five domains—these two, Indra and Agni, we
invoke.

The published translation starts the vs. in the 2nd ps. (“you two who”) and ends in the 3rd ps. (“these two”). This does not represent the text entirely fairly, because the grammatical person is entirely unclear until the last pāda, which contains an acc. dual dvandva and a 3rd ps. dual acc. prn. (tā́) and a 1st ps. pl. verb. Until pāda d Indra and Agni are represented only by the insistent rel. du. yā́(a, b, c). The vs. could therefore be couched entirely in the 3rd ps. (“the two who …”), as the standard tr. do. I stand by my modulatory tr. because, based on vs. 1 with its voc. dual dvandva and 2nd du. verb ávathaḥ, we start vs. 2 assuming the 2nd ps. context carries over, and nothing disturbs that assumption until the very end of the vs. _________ 02-04
Vs. 3 is the middle vs. of the hymn, since vs. 6 is in a different meter and is an extra-hymnic summary vs. It has the marks of an omphalos, esp. semantic and syntactic obscurity. The real difficulties lie in the central 3cd along with 4a, which is verbally related to 3cd by the problematic eṣ-forms (see below). The omphalos is framed, in classic omphalos fashion, by indrāgnī́(tā́) havāmahe in 2d and 4b.

The Twain invincible in war, worthy to be renowned in frays,
Lords of the Fivefold. People, these, Indra and Agni, we invoke.

Die beide in den Schlachten kaum überwindbar, die in den Kämpfen ruhmwürdig, welche die fünf Völker überragen, Indra und Agni rufen wir.

Die unbesieglich in der Schlacht in Kämpfen anzurufen sind, Der fünf Geschlechter Könige, die, Indra, Agni, rufen wir.

(Их двоих,) кого не превзойти в сражениях,
Кто достоин славы в делах, связанных с наградами,
Кто (пребывает) над пятью народами –
Этих Индру-Агни мы призываем!

• वरुणः
• अत्रिः
• निचृत्त्रिष्टुप्
• धैवतः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (इन्द्राग्नी) वायु और बिजुली के समान वर्त्तमान सेनापति और अध्यक्ष ! (या) जो सेना के शिक्षक और लड़ानेवाले (पृतनासु) सेनाओं में (दुष्टरा) दुःख से उल्लङ्घन करने योग्य (या) जो (वाजेषु) अन्नादिकों वा संग्रामों में (श्रवाय्या) प्रशंसा करने योग्य (या) जो (पञ्च) पाँच (चर्षणीः) प्राणों वा मनुष्यों को (अभि) सम्मुख रक्षा करते हैं (ता) उन दोनों को हम लोग (हवामहे) स्वीकार करें वा प्रशंसा करें ॥२॥

भावार्थभाषाः - राजा और सेनापति को चाहिये कि उत्तम प्रकार परीक्षा करके सेना के अध्यक्ष भृत्यों को रक्खें, जिससे सर्वदा विजय होवे ॥२॥

अन्वय: हे इन्द्राग्नी वायुविद्युद्वद्वर्त्तमानौ सेनापत्यध्यक्षौ ! या पृतनासु दुष्टरा या वाजेषु श्रवाय्या या पञ्च चर्षणीरभि रक्षतस्ता वयं हवामहे ॥२॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (या) यौ सेनाशिक्षकयोधयितारौ (पृतनासु) सेनासु (दुष्टरा) दुःखेन तरितुमुल्लङ्घयितुं योग्यौ (या) (वाजेषु) अन्नादिषु सङ्ग्रामेषु वा (श्रवाय्या) प्रशंसनीयौ (या) (पञ्च) (चर्षणीः) प्राणान् मनुष्यान् वा (अभि) अभिमुख्ये (इन्द्राग्नी) वायुविद्युताविव (ता) तौ (हवामहे) स्वीकुर्य्याम प्रशंसेम वा ॥२॥

भावार्थभाषाः - नरेशसेनापतिभ्यां सुपरीक्ष्य सेनायामध्यक्षा भृत्याः संरक्षणीया यतस्सर्वदा विजयः सम्भवेत् ॥२॥

भावार्थभाषाः - राजा व सेनापती यांनी उत्तम परीक्षा करून सेनाध्यक्ष व सेवक नेमावेत ज्यामुळे सदैव विजय प्राप्त व्हावा. ॥ २ ॥

• देवता - इन्द्राग्नी
• ऋषिः - भौमोत्रिः
• छन्दः - अनुष्टुप्

त᳓योर् इ᳓द् अ᳓मवच् छ᳓वस्
तिग्मा᳓ दिद्यु᳓न् मघो᳐᳓नोः
प्र᳓ति द्रु᳓णा ग᳓भस्तियोर्
ग᳓वां वृत्रघ्न᳓ ए᳓षते

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

ít ← ít (invariable)

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

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

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

maghónoḥ ← maghávan- (nominal stem)
{case:GEN, gender:M, number:DU}

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

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

gábhastyoḥ ← gábhasti- (nominal stem)
{case:LOC, gender:M, number:DU}

práti ← práti (invariable)

ā́ ← ā́ (invariable)

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

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

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

तयोः॑ । इत् । अम॑ऽवत् । शवः॑ । ति॒ग्मा । दि॒द्युत् । म॒घोनोः॑ ।
प्रति॑ । द्रुणा॑ । गभ॑स्त्योः । गवा॑म् । वृ॒त्र॒ऽघ्ने । आ । ई॒ष॒ते॒ ॥

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

• id
• [adverb]
• “indeed; assuredly; entirely.”

• amavacchavas ← amavat
• [noun], nominative, singular, neuter
• “impressive; strong.”

• amavacchavas ← śavaḥ ← śavas
• [noun], nominative, singular, neuter
• “strength; power; superiority.”

• tigmā ← tigma
• [noun], nominative, singular, feminine
• “sharp; pointed; fiery.”

• didyun ← didyut
• [noun], nominative, singular, feminine
• “arrow; Didyut.”

• maghonoḥ ← maghavan
• [noun], genitive, dual, masculine
• “big.”

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

• druṇā ← dru
• [noun], instrumental, singular, masculine
• “wood; tree; dru [word].”

• gabhastyor ← gabhastyoḥ ← gabhasti
• [noun], locative, dual, masculine
• “beam; hand; sun.”

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

• vṛtraghna ← vṛtra
• [noun], masculine
• “Vṛtra; vṛtra [word].”

• vṛtraghna ← ghne ← han
• [noun], dative, singular, masculine
• “killing; curative; destroying; removing; māraka; stabbing.”

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

अमवत् अभिभावुकं शवः बलं तयोरित् तयोरेव । मघोनोः मघवतोः अन्नवतोर्धनवतोर्वा तयोः दिद्युत् वज्रं तिग्मा तीक्ष्णं वर्तते गभस्त्योः हस्तयोः । एवंभूतौ देवौ गवाम् उदकानां पणिभिरपहृतानां वा गवां लाभाय द्रुणा द्रुमविकारेण गमनशीलेन वा एकेन रथेन वृत्रघ्ने आवरकमेघहननाय तथाविधवृत्रासुरवधाय वा प्रति ईषते प्रतिगच्छतः ॥

English translation:

“Overpowering is the might of these two; the bright (lightning) is shining in the hands of Maghavan, as they go toether in one chariot for the (recovery of the) cows and the destruction of Vṛtra.”

Vehement is the force of those two bounteous ones, sharp their missile. With the wooden (weapon?) in the hands of the Vr̥tra-smasher he
[=Vr̥tra-smashing Indra] goes questing (in his quest) for cattle.

3cd has elicited much disc.; see esp. the lengthy treatment of it by Oldenberg, with several different possible tr. supplied, Geldner’s n. 3cd, and a fairly detailed disc. in Witzel Gotō’s n. Among the problems are 1) what is the referent of the ‘wood(en)’ in instr. drúṇā; 2) who is the subj. of the verb and is it his hands (gábhastyoḥ) that are in question; 3) what is gávām construed with; 4) what case is vṛtraghná, that is, what is its pausal form? I will begin with 3): flg. Geldner (n. 3cd), I supply a loc. *éṣe to govern gávām “(in the quest) for cattle.” This is supported by éṣate in this pāda, éṣe ráthānām “in the quest for chariots” in the next pāda (4a) likewise with gen., and X.48.9 gávām éṣe.

As Geldner suggests, *éṣe éṣate may have been simplified by a sort of word-haplology. As for 4), the underlying form of vṛtraghná — contra the Pp and most interpr., who take it as dat. vṛtraghné, I think it is a genitive (vṛtraghnáḥ), dependent on gábhastyoḥ – a possibility floated but ultimately rejected by Oldenberg A parallel passage with a weapon (in fact, a didyút; see our 3b) being wielded in the arms of a man is found in VII.25.1 pátāti didyún náryasya bāhóḥ. A dat. does not make much sense here because ā́√īṣ doesn’t ordinarily take a dative, nor does práti, so we are left with no way to fit a dat. *vṛtraghné into the existing syntax of the sentence, save as a free-floating dat. of benefit. (Renou, curiously, seems to take it as a loc. “chez Vṛtrahaṇ” [sic the retroflex ṇ].

This seems to go back to an idea of Hillebrandt’s that it belongs to an otherwise unattested thematic stem; see Oldenberg This has nothing to recommend it.) In answer to 2), if I am thus correct that the hands are those of Indra, it seems likely that he is also the subject of éṣate. Otherwise the subject is an unidentified other party or (so most interpr.) is the missile (didyút) of pāda b. What then to do with drúṇā? This is the most problematic of the problems. Most interpr. take it as the handle of the didyút (which, acdg. to Witzel Gotō, might be a sort of Vedic boomerang). In VIII.96.11 and IX.98.2, the same instr. seems to refer to a wooden paddle or the like. A similar wooden implement, usable as a weapon, may be meant here – though it seems a come-down for vajra-wielding Indra. More likely it is equipment esp. suitable for cattle herding – a prod or goad, and this would account for Indra’s trading in his usual weapon for something more appropriate to a quest for cows. Of course, since soma is usually poured into wooden cups, this may also depict Indra with a wooden soma cup in his hands, preparing to drink before he goes out on his quest. I might emend the published translation to “With the wooden (goad / soma-cup) in the hands …” I am not at all certain of the correctness of any of these answers to the questions posed above. Nor do I have any explanation for práti, beyond pointing out that 4c begins with rhyming pátī. And, most especially, I don’t understand why this cramped and obscure half-verse is found in this otherwise rather anodyne hymn.

Impetuous is their strength, and keen the lightning of the mighty Pair,
Which from their arms speeds with the car to Vrtra’s slayer for the kine.

Wuchtig ist dieser beider Kraft; scharf das Geschoß der Gabenreichen. Mit dem Holzschaft fährt es dem Vritratöter auf der Jagd nach Kühen in die Hände zurück.

Denn sie besitzen starke Kraft und scharfen Blitz, die mächtigen; Denn durch der Stiere Becher drang sie in den Arm dem Vritrafeind.

Сила у этих двоих неистова.
Сверкающее оружие у обоих щедрых остро.
(С рукояткой) из дерева, оно возвращается в руки
(Господина) коров, убийцы Вритры.

• इन्द्राग्नी
• अत्रिः
• स्वराडुष्णिक्
• ऋषभः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जैसे सूर्य्य (वृत्रघ्ने) मेघ के नाश करनेवाले के लिये (गवाम्) किरणों का (आ, ईषते) सब प्रकार नाश करता है और जो दोनों (द्रुणा) चलनेवाले वर्त्तमान हैं (तयोः, इत्) उन्हीं सेनापति और सेनाध्यक्ष और (मघोनोः) बहुत धन से युक्त (गभस्त्योः) भुजाओं के (अमवत्) गृह के सदृश (शवः) बलयुक्त (तिग्मा) तीव्र (दिद्युत्) बिजुली है, वैसे उसको आप लोग (प्रति) ग्रहण करें ॥३॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । हे राजपुरुषो ! जैसे सूर्य्य मेघ का नाश करके प्रजाओं का पालन करता है, वैसे ही आप लोग दुष्टों का नाश करके प्रजाओं की निरन्तर रक्षा कीजिये ॥३॥

अन्वय: हे मनुष्या ! यथा सूर्य्यो वृत्रघ्ने गवामेषते यौ द्रुणा वर्त्तेते तयोरिन्मघोनोर्गभस्त्योरमवच्छवस्तिग्मा दिद्युद्वर्त्तते तथा तां यूयं प्रति गृह्णीत ॥३॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (तयोः) पूर्वोक्तयोः सेनापत्यध्यक्षयोः (इत्) एव (अमवत्) गृहवत् (शवः) बलम् (तिग्मा) तीव्रा (दिद्युत्) (मघोनोः) बहुधनयुक्तयोः (प्रति) (द्रुणा) गन्तारौ (गभस्त्योः) भुजयोः (गवाम्) किरणानाम् (वृत्रघ्ने) मेघहन्त्रे (आ) (ईषते) हिनस्ति ॥३॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः । हे राजपुरुषा ! यथा सूर्य्यो मेघं हत्वा प्रजाः पालयति तथैव यूयं दुष्टान् हत्वा प्रजाः सततं रक्षत ॥३॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. हे राजपुरुषांनो! जसा सूर्य मेघाचा नाश करून प्रजेचे पालन करतो तसेच तुम्ही दुष्टांचा नाश करून प्रजेचे निरंतर रक्षण करा. ॥ ३ ॥

• देवता - इन्द्राग्नी
• ऋषिः - भौमोत्रिः
• छन्दः - अनुष्टुप्

ता᳓ वाम् ए᳓षे र᳓थाना᳐म्
इन्द्रअग्नी᳓ हवामहे
प᳓ती तुर᳓स्य रा᳓धसो
विद्वां᳓सा गि᳓र्वणस्तमा

Strata
Archaic

Pāda-label
genre M;; repeated line
genre M
genre M
genre M

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

ráthānām ← rátha- (nominal stem)
{case:GEN, gender:M, number:PL}

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

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

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

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

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

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

turásya ← turá- 1 (nominal stem)
{case:GEN, gender:N, number:SG}

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

vidvā́ṁsā ← √vid- 2 (root)
{case:ACC, gender:M, number:DU, tense:PRF, voice:ACT}

आ । वा॒म् । एषे॑ । रथा॑नाम् । इ॒न्द्रा॒ग्नी इति॑ । ह॒वा॒म॒हे॒ ।
पती॒ इति॑ । तु॒रस्य॑ । राध॑सः । वि॒द्वांसा॑ । गिर्व॑णःऽतमा ॥

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

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

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

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

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

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

• havāmahe ← hvā
• [verb], plural, Present indikative
• “raise; call on; call; summon.”

• patī ← pati
• [noun], accusative, dual, masculine
• “husband; overlord; king; deity; īśvara; ruler; pati [word]; commanding officer; leader; owner; mayor; lord.”

• turasya ← tura
• [noun], genitive, singular, neuter
• “powerful; noble; noble.”

• rādhaso ← rādhasaḥ ← rādhas
• [noun], genitive, singular, neuter
• “gift; munificence; liberality; bounty.”

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

• girvaṇastamā ← girvaṇastama
• [noun], accusative, dual, masculine

हे देवौ ता तौ वक्ष्यमाणगुणौ वां युवां हवामहे स्तुमः । किमर्थम् । रथानाम् एषे युद्धे रथानां प्रेरणाय । कीदृशौ युवाम् । इन्द्राग्नी इन्द्रमग्निं च परस्परयुग्मभूतौ तुरस्य जङ्गमरूपस्य राधसः धनादिलक्षणस्य पती स्वामिनौ विद्वांसा सर्वज्ञौ गिर्वणस्तमा गीर्भिर्वननीयतमौ। ईदृशौ युवां हवामहे ॥

English translation:

“We invoke you both, Indra and Agni, for (sending) your chariots to the combat, lords of moveable wealth, all-knowing, most deserving of praise.”

In our quest for chariots we call upon you two, Indra and Agni,
the two lords of powerful generosity, the knowing ones who most long for hymns.

As noted above, the éṣe + GEN. here helps explain 3cd. It is also integrated into the omphalos-framing (semi)repeated pāda indragnī́havāmahe. Most standard tr., however, render éṣe here not as ‘in quest of, in pursuit of’, but as ‘rush, run, course’ (e.g., Geldner “im Rennen der Wagen,” Renou “pour la course de chars”, Witzel Gotō “anlässlich eines Wagenrennens”), implicitly accepting Grassmann’s separation of éṣa- into two stems ‘das Hineilen, Eilen’ and ‘Aufsuchen, Begehren’. éṣe + GEN. is found three times elsewhere in V – V.41.5, 8 (both rāyá éṣe “in quest of wealth”) and this very pāda in V.66.3 – and it seems uneconomical to give these similar syntagms in the same maṇḍala two entirely different meanings. Oldenberg (ZDMG 62: 477-78 [=KlSch 286-87]) makes similar points, arguments accepted by Bloomfield (RReps ad V.66.3).

Indra and Agni, we invoke you both, as such, to send your cars:
Lords of quick-coming bounty, ye who know, chief lovers of the song.

Euch beide rufen wir im Rennen der Wagen an, Indra und Agni, die Herren der vorzüglichen Gabe, die Kundigen, Lobliebendsten.

Drum rufen bei der Wagen Lauf euch beide, Indra, Agni, wir. Des reichen Schatzes Herren euch, die weisen, liederlustigsten.

Вас двоих, о Индра-Агни,
Мы зовем во время гонок колесниц,
О два господина мощного, почетного дара,
Два знатока, кому больше всех достается хвалебных песен.

• इन्द्राग्नी
• अत्रिः
• विराडनुष्टुप्
• गान्धारः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जो (रथानाम्) वाहनों और (तुरस्य) शीघ्र सुखकारक (राधसः) धन के (पती) पालन करनेवाले (गिर्वणस्तमा) अतिशय उत्तम प्रकार शिक्षित वाणी का सेवन करते हुए (विद्वांसा) विद्या से युक्त (इन्द्राग्नी) वायु और बिजुली (वाम्) और आप दोनों को (एषे) प्राप्त होने के लिये हम लोग (हवामहे) प्राप्त होने की इच्छा करें (ता) उन दोनों को आप लोग भी प्राप्त होओ ॥४॥

भावार्थभाषाः - मनुष्यों को चाहिये कि वायु और बिजुली के सदृश श्रेष्ठ गुणों से व्याप्त विद्वानों के सङ्ग से विद्या और शिक्षा को प्राप्त होकर प्रजाओं में मित्र के सदृश वर्त्ताव करें ॥४॥

अन्वय: हे मनुष्या ! यौ रथानां तुरस्य राधसः पती गिर्वणस्तमा विद्वांसेन्द्राग्नी वामेषे वयं हवामहे ता यूयमपि प्राप्नुत ॥४॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (ता) तौ (वाम्) युवाम् (एषे) एतुम् (रथानाम्) (इन्द्राग्नी) वायुविद्युतौ (हवामहे) प्राप्तुमिच्छेम (पती) पालकौ (तुरस्य) शीघ्रं सुखकरस्य (राधसः) धनस्य (विद्वांसा) विद्यायुक्तौ (गिर्वणस्तमा) अतिशयेन सुशिक्षितां वाचं सेवमानौ ॥४॥

भावार्थभाषाः - मनुष्यैर्वायुविद्युद्वच्छुभगुणव्यापिनां विदुषां सङ्गेन विद्याशिक्षे प्राप्य प्रजासु मित्रवद्वर्त्तितव्यम् ॥४॥

भावार्थभाषाः - माणसांनी वायू व विद्युतप्रमाणे श्रेष्ठ गुणांनी व्याप्त असलेल्या विद्वानांच्या संगतीने विद्या व शिक्षण प्राप्त करून प्रजेमध्ये मित्राप्रमाणे वर्तन करावे. ॥ ४ ॥

• देवता - इन्द्राग्नी
• ऋषिः - भौमोत्रिः
• छन्दः - अनुष्टुप्

ता᳓ वृध᳓न्ताव् अ᳓नु दियू᳓न्
म᳓र्ताय देवा᳓व् अद᳓भा
अ᳓र्हन्ता चित् पुरो᳓ दधे
अं᳓शेव देवा᳓व् अ᳓र्वते

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ánu ← ánu (invariable)

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

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

vr̥dhántau ← √vr̥dh- (root)
{case:NOM, gender:M, number:DU, tense:AOR, voice:ACT}

adábhā ← adábha- (nominal stem)
{case:NOM, gender:M, number:DU}

devaú ← devá- (nominal stem)
{case:NOM, gender:M, number:DU}

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

árhantā ← √arh- (root)
{case:ACC, gender:M, number:DU, tense:PRS, voice:ACT}

cit ← cit (invariable)

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

purás ← purás (invariable)

áṁśā ← áṁśa- (nominal stem)
{case:NOM, gender:M, number:DU}

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

devaú ← devá- (nominal stem)
{case:NOM, gender:M, number:DU}

iva ← iva (invariable)

ता । वृ॒धन्तौ॑ । अनु॑ । द्यून् । मर्ता॑य । दे॒वौ । अ॒दभा॑ ।
अर्ह॑न्ता । चि॒त् । पु॒रः । द॒धे॒ । अंशा॑ऽइव । दे॒वौ । अर्व॑ते ॥

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

• vṛdhantāv ← vṛdhantau ← vṛdh
• [verb noun], nominative, dual
• “increase; grow; vṛdh; increase; succeed; strengthen; grow up; spread.”

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

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

• martāya ← marta
• [noun], dative, singular, masculine
• “man.”

• devāv ← devau ← deva
• [noun], nominative, dual, masculine
• “Deva; Hindu deity; king; deity; Indra; deva [word]; God; Jina; Viśvedevās; mercury; natural phenomenon; gambling.”

• adabhā ← adabha
• [noun], nominative, dual, masculine

• arhantā ← arh
• [verb noun], accusative, dual
• “should; may; rate; can; can; equal; necessitate.”

• cit
• [adverb]
• “even; indeed.”

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

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

• ‘ṃśeva ← aṃśā ← aṃśa
• [noun], accusative, dual, masculine
• “part; part; share; part; volume; parcel; part; Aṃśa; aṃśa [word]; fraction.”

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

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

• arvate ← arvant
• [noun], dative, singular, masculine
• “horse.”

ता तौ अनु द्यून् प्रतिदिनं वृधन्तौ वर्धमानौ । सर्वदा प्रवृद्धावित्यर्थः । वर्धने दृष्टान्तः । मर्तेव मनुष्याविव । तौ यथा प्रतिदिनं वर्धेते । देवौ द्योतमानौ अदभा अहिंस्यौ अर्हन्ता चित् प्रकर्षेण पूज्यौ । चिदिति पूजायाम् । तादृशौ महानुभावौ देवौ अर्वते अश्वलाभाय पुरो दधे पुरस्कुर्वे । अंशेव । अंशो नाम द्वादशादित्यमध्यवर्ती देवः । स भगस्याप्युपलक्षकः । अंशाविव आदित्याविव । दीप्तावित्यर्थः ॥

English translation:

“I adore you, irresistible deities for (the sake of obtaining) horses; you who are increasing day by day like mortals, who are worthy of worship, like two Ādityas.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Aṃseva: aṃsa’ is the name of one of the twelve Ādityas, here putin the dual, aṃśa iva for any two; aṃśu also connotes Soma

The two, growing strong through the days, the two gods undeceptive to the mortal,
just these two do I set in front, the two gods like portions for a steed, though themselves deserving (portions).

The verb puró dadhe gives a more Agni-esque cast to the vs. than the more Indraic vss. that have preceded.

The standard tr. separate c and d into two clauses, but I think the two expressions are meant to be balanced against each other. The idea seems to be that though (cid) the two gods deserve portions (árhantā), I have set them out as if they theselves were portions (áṃśā-iva), prizes for a prize-winning steed. What it means to “set them out” I don’t know. It’s worth noting that √arh regularly takes pītím ‘drink(ing), share of drink’ as object (e.g., V.51.6), so the reciprocal notion would be familiar to the audience.

These who give increase day by day, Gods without guile for mortal man,
Worthy themselves, I honour most, Two Gods as partners, for my horse.

Sie nehmen Tag um Tag an Stärke zu, die beiden Götter, die gegen den Sterblichen ohne Trug sind. Obwohl sie schon Würdenträger sind, stelle ich sie an die Spitze, beide Götter sind wie zwei Gewinnanteile für ein Rennpferd.

Sie, welche wachsen Tag für Tag, die Götter, hold dem Sterblichen, Sie, die es werth sind, ehr ich hoch, als Preisertheiler für das Ross.

Эти двое, усиливающиеся день за днем,
Два бога, лишенные обмана в отношении смертного, –
Хоть они и так достойны, я ставлю их впереди,
(Эти) два бога – словно обе части (награды) для скакуна.

• इन्द्राग्नी
• अत्रिः
• विराडनुष्टुप्
• गान्धारः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जो (अंशेव) भाग के सदृश सत्कार करने योग्य (मर्त्ताय) मनुष्य के लिये (अनु, द्यून्) प्रतिदिन (वृधन्तौ) बढ़ते वा बढ़ाते हुए (अदभा) नहीं हिंसा करनेवाले (अर्हन्ता) आदर करने योग्य (देवौ) देनेवाले को मैं (पुरः) आगे (दधे) धारण करता हूँ और जो (देवौ) प्रकाशमान दोनों (चित्) भी (अर्वते) विज्ञान के लिये वर्त्तमान हैं (ता) उन दोनों का आप लोग सत्कार करें ॥५॥

भावार्थभाषाः - जो मनुष्य दिनरात्रि मनुष्यों के हित के लिये प्रयत्न करते हैं, वे ही सब से आदर करने योग्य हैं ॥५॥

अन्वय: हे मनुष्या ! यावंशेव सत्कर्त्तव्यौ मर्त्तायाऽनु द्यून् वृधन्तावदभाऽर्हन्ता देवावहं पुरो दधे यौ देवौ चिदर्वते वर्त्तेते ता यूयं सत्कुरुत ॥५॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (ता) तौ (वृधन्तौ) वर्धमानौ वर्धयन्तौ वा (अनु) (द्यून्) दिनान्यनु (मर्त्ताय) मनुष्याय (देवौ) दातारौ (अदभा) अहिंसकौ (अर्हन्ता) पूज्यौ (चित्) (पुरः) (दधे) (अंशेव) भागमिव (देवौ) देदीप्यमानौ (अर्वते) विज्ञानाय ॥५॥

भावार्थभाषाः - ये मनुष्या अहर्निशं मनुष्यहिताय प्रयतन्ते त एव सर्वैः पूज्या वर्त्तन्ते ॥५॥

भावार्थभाषाः - जी माणसे रात्रंदिवस माणसांच्या हितासाठी प्रयत्न करतात ती सर्वत्र पूज्य ठरतात. ॥ ५ ॥

• देवता - इन्द्राग्नी
• ऋषिः - भौमोत्रिः
• छन्दः - विराट्पूर्वा

एवा᳓ इन्द्रअग्नि᳓भ्याम्
अ᳓हावि हवियं᳓ शूष्यं
घृतं᳓ न᳓ पूत᳓म् अ᳓द्रिभिः
ता᳓ सूरि᳓षु श्र᳓वो बृह᳓द्
रयिं᳓ गृण᳓त्सु दिधृतम्
इ᳓षं गृण᳓त्सु दिधृतम्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M
genre M
genre M

Morph
evá ← evá (invariable)

indrāgníbhyām ← indrāgní- (nominal stem)
{case:DAT, gender:M, number:DU}

áhāvi ← √hu- (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:PASS}

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

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

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

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

ná ← ná (invariable)

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

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

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

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

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

didhr̥tam ← √dhr̥- (root)
{number:DU, person:2, mood:IMP, tense:AOR, voice:ACT}

gr̥ṇátsu ← √gr̥̄- 1 (root)
{case:LOC, gender:M, number:PL, tense:PRS, voice:ACT}

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

didhr̥tam ← √dhr̥- (root)
{number:DU, person:2, mood:IMP, tense:AOR, voice:ACT}

gr̥ṇátsu ← √gr̥̄- 1 (root)
{case:LOC, gender:M, number:PL, tense:PRS, voice:ACT}

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

ए॒व । इ॒न्द्रा॒ग्निऽभ्या॑म् । अहा॑वि । ह॒व्यम् । शू॒ष्य॑म् । घृ॒तम् । न । पू॒तम् । अद्रि॑ऽभिः ।
ता । सू॒रिषु॑ । श्रवः॑ । बृ॒हत् । र॒यिम् । गृ॒णत्ऽसु॑ । दि॒धृ॒त॒म् । इष॑म् । गृ॒णत्ऽसु॑ । दि॒धृ॒त॒म् ॥

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

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

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

• ahāvi ← hu
• [verb], singular, Aorist passive
• “sacrifice; offer; pour; worship.”

• havyaṃ ← havyam ← havya
• [noun], nominative, singular, neuter
• “Havya; offering; havya [word].”

• śūṣyaṃ ← śūṣyam ← śūṣya
• [noun], nominative, singular, neuter
• “encouraging.”

• ghṛtaṃ ← ghṛtam ← ghṛta
• [noun], nominative, singular, neuter
• “ghee; fat.”

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

• pūtam ← pū
• [verb noun], nominative, singular
• “purify; filter; blow; purify; purge; sift.”

• adribhiḥ ← adri
• [noun], instrumental, plural, masculine
• “mountain; rock; seven; stone; adri; grindstone; adri; rock.”

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

• sūriṣu ← sūri
• [noun], locative, plural, masculine
• “patron.”

• śravo ← śravaḥ ← śravas
• [noun], accusative, singular, neuter
• “fame; glory; ear.”

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

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

• gṛṇatsu ← gṛ
• [verb noun], locative, plural
• “praise.”

• didhṛtam ← dhṛ
• [verb], dual, Aorist imperative
• “keep; put; hold; assume; wear; take; promise; stay; exist; hold; begin; dip.”

• iṣaṃ ← iṣam ← iṣ
• [noun], accusative, singular, feminine
• “refreshment; enjoyment; stores.”

• gṛṇatsu ← gṛ
• [verb noun], locative, plural
• “praise.”

• didhṛtam ← dhṛ
• [verb], dual, Aorist imperative
• “keep; put; hold; assume; wear; take; promise; stay; exist; hold; begin; dip.”

एव एवमिदानीं क्रियमाणप्रकारेण । स्तुतिसाहित्येनेत्यर्थः । इन्द्राग्निभ्यां हव्यं हविः अहावि परित्यक्तमासीत् । कीदृशं तत् । शूष्यं बलकरम् । किमिव । अद्रिभिः ग्रावभिः पूतम् अभिषुतं घृतं न सोमरसमिव । तद्यथा युवाभ्यां प्रदीयते तद्वच्चरुपुरोडाशादिकमपि । ता तौ देवौ सूरिषु मेधाविष्वस्मासु बृहत् प्रभूतं श्रवः अन्नं यशो वा रयिं धनं च दिधृतं धारयतम् इषम् अन्नं गृणत्सु स्तुवत्सु दिधृतम् । पुनरुक्तिरादरार्था ॥ ॥ ३२ ॥

English translation:

“The invigorating oblation has been offered, like the Soma-juice expressed by the sounding stones; do you bestow food uponthe pious; great riches upon those who praise you; bestow food also upon those who praise you.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Like the Soma juice expressed: ghṛtam na pūtam adribhiḥ: mention of the stones restricts the sense of ghṛtam to the Soma effusion

Thus to Indra and Agni this forceful oblation [/invocation] has been offered, like ghee purified by stones.
You two, fix lofty fame fast in the patrons, wealth in the singers—fix refreshment in the singers.

havyá, so accented, is generally ‘oblation’, as opposed to hávya- ‘invocation’.

However, in this case it is difficult not to see a pun, with the hymn just completed counting both as an oblation (“like ghee …,” pāda c) and an invocation, accompanying the physical oblation. The pun is further enabled by the adj. śūṣyà- ‘forceful’, which in its other two occurrences (I.54.3, VII.66.1) modifies types of speech (vácas- and stóma- respectively).

This pun may help explain the curious expression “like ghee purified by stones” (ghṛtáṃ ná pūtám ádribhiḥ). The problem of course is that it is soma, not ghee, that is purified by stones. It is very doubtful that stones could play a role in preparing melted butter (pity the poor cow), and although the root √pū is occasionally used of ghṛtá- (e.g., VI.10.2 and esp. the very similar VIII.12.4 ghṛtáṃ ná pūtám adrivaḥ) – and consider the English term for ghee, “clarified butter” – it is overwhelming characteristic of soma. The standard tr. deal with the disharmony in this simile by separating it into two – e.g., Geldner “durch die Presssteine (gepresst), wie Schmalz geklärt.” By contrast, I think the ill-assorted technology in the simile was deliberately introduced, to match the same punning lack of fit in the frame, where the forceful/noisy havyá- has been poured (áhāvi): the jarring “ghee pressed by stones” calls attention to the more subtle mismatch in the frame. We might almost call this ritual synaesthesia.

The strength-bestowing offering thus to Indra-Agni hath been paid, as butter, purified by stones.
Deal to our princes high renown, deal wealth to those who sing your praise, deal food to those who sing your praise.

Also wurde Indra und Agni ein anreizendes Opfer dargebracht, durch die Preßsteine gepreßt, wie Schmalz geklärt. Sichert also den Lohnherren hohen Ruhm, Reichtum den Lobsängern, sichert den Lobsängern Speisegenuß!

So wurde kräft’ger Opferguss von Steinen, reiner Butter gleich, dem Indra, Agni ausgepresst. Sie mögen hohen Ruhm den Herrn, und Gut verleihn den Preisenden, (und Trunk verleihn den Preisenden.)

Так Индре-Агни была принесена жертва,
Сопровождаемая гимном, очищенная словно жир, (выжатая) камнями.
Обеспечьте вы покровителей высокой славой,
Воспевателей богатством!
Обеспечьте воспевателей жертвенной усладой!

• इन्द्राग्नी
• अत्रिः
• स्वराडुष्णिक्
• ऋषभः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जिन (इन्द्राग्निभ्याम्) सूर्य्य और अग्नि से (अहा) दिनों को और (अद्रिभिः) मेघों से (घृतम्) घृत जैसे (न) वैसे (पूतम्) पवित्र (हव्यम्) ग्रहण करने योग्य (शूष्यम्) बल में उत्पन्न (श्रवः) अन्न होता है तथा (गृणत्सु) प्रशंसा करते हुए (सूरिषु) विद्वानों में (बृहत्) बड़े (रयिम्) धन को जो दोनों (दिधृतम्) धारण करें तथा (गृणत्सु) स्तुति करते हुए विद्वानों में (इषम्) विज्ञान को (वि, दिधृतम्) विशेष धारण करें (ता) वे दोनों (एव) ही यथावत् जानने के योग्य हैं ॥६॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । हे मनुष्यो ! जो विद्वानों में आप लोग निवास करें तो बिजुली और मेघ आदि की विद्या को जानें ॥६॥ इस सूक्त में इन्द्र, अग्नि और बिजुली के गुण वर्णन करने से इस सूक्त के अर्थ की इस से पूर्व सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥ यह छियाशीवाँ सूक्त और बत्तीसवाँ वर्ग समाप्त हुआ ॥

अन्वय: हे मनुष्या ! याभ्यामिन्द्राग्निभ्यामहाऽद्रिभिर्घृतन्न पूतं हव्यं शूष्यं श्रवो जायते गृणत्सु सूरिषु बृहद्रयिं यौ दिधृतं सूरिषु गृणत्स्विषं वि दिधृतं ता एव यथावद्वेदितव्यौ ॥६॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (एव) (इन्द्राग्निभ्याम्) सूर्य्याग्निभ्याम् (अहा) अहानि (वि) (हव्यम्) हव्यं ग्रहीतुमर्हम् (शूष्यम्) शूषे बले भवम् (घृतम्) आज्यम् (न) इव (पूतम्) पवित्रम् (अद्रिभिः) मेघैः (ता) तौ (सूरिषु) विद्वत्सु (श्रवः) अन्नम् (बृहत्) महत् (रयिम्) (गृणत्सु) स्तुवत्सु (दिधृतम्) धरतम् (इषम्) विज्ञानम् (गृणत्सु) (दिधृतम्) ॥६॥

भावार्थभाषाः - अत्रोपमालङ्कारः । हे मनुष्या ! यदि विद्वत्सु यूयं निवसतः तर्हि विद्युन्मेघादिविद्यां विजानीत ॥६॥ अत्रेन्द्राग्निविद्युद्गुणवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इति षडशीतितमं सूक्तं द्वात्रिंशो वर्गश्च समाप्तः ॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. हे माणसांनो! तुम्ही विद्वानांचा संग केल्यास विद्युत, मेघ इत्यादीची विद्या जाणाल. ॥ ६ ॥