००४

• देवता - अग्निः
• ऋषिः - भरद्वाजो बार्हस्पत्यः
• छन्दः - त्रिष्टुप्

य꣡था होतर् म꣡नुषो देव꣡ताता
यज्ञे꣡भिः सूनो सहसो य꣡जासि
एवा꣡ नो अद्य꣡ समना꣡ समाना꣡न्
उश꣡न्न् अग्न उशतो꣡ यक्षि देवा꣡न्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
devátātā ← devátāti- (nominal stem)
{case:LOC, gender:F, number:SG}

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

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

yáthā ← yáthā (invariable)
{}

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

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

yájāsi ← √yaj- (root)
{number:SG, person:2, mood:SBJV, tense:PRS, voice:ACT}

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

adyá ← adyá (invariable)
{}

evá ← evá (invariable)
{}

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

samanā́ ← samanā́ (invariable)
{}

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

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

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

uśán ← √vaś- (root)
{tense:PRS, voice:ACT}

uśatáḥ ← √vaś- (root)
{case:ACC, gender:M, number:PL, tense:PRS, voice:ACT}

yakṣi ← √yaj- (root)
{number:SG, person:2, mood:IMP, voice:ACT}

यथा॑ । हो॒तः॒ । मनु॑षः । दे॒वऽता॑ता । य॒ज्ञेभिः॑ । सू॒नो॒ इति॑ । स॒ह॒सः॒ । यजा॑सि ।
ए॒व । नः॒ । अ॒द्य । स॒म॒ना । स॒मा॒नान् । उ॒शन् । अ॒ग्ने॒ । उ॒श॒तः । य॒क्षि॒ । दे॒वान् ॥

• yathā
• [adverb]
• “equally; as; so that; like; how; yathā [word]; that; wherein.”

• hotar ← hotṛ
• [noun], vocative, singular, masculine
• “Hotṛ.”

• manuṣo ← manuṣaḥ ← manus
• [noun], genitive, singular, masculine
• “Manu; man.”

• devatātā ← devatāti
• [noun], locative, singular, feminine
• “deity; Deva.”

• yajñebhiḥ ← yajña
• [noun], instrumental, plural, masculine
• “yajña; religious ceremony; Vishnu; yajña [word]; Yajña; Shiva.”

• sūno ← sūnu
• [noun], vocative, singular, masculine
• “son; offspring.”

• sahaso ← sahasaḥ ← sahas
• [noun], genitive, singular, neuter
• “force; strength; might; sahas [word]; conquest.”

• yajāsi ← yaj
• [verb], singular, Present conjunctive (subjunctive)
• “sacrifice; worship; worship.”

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

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

• adya
• [adverb]
• “now; today; then; nowadays; adya [word].”

• samanā
• [adverb]

• samānān ← samāna
• [noun], accusative, plural, masculine
• “like; identical; common; like; alike(p); same; samāna [word]; akin(p); comparable; identical; mutual; equal.”

• uśann ← uśan ← vaś
• [verb noun], nominative, singular
• “desire; agree; call; care; like; love.”

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

• uśato ← uśataḥ ← vaś
• [verb noun], accusative, plural
• “desire; agree; call; care; like; love.”

• yakṣi ← yaj
• [verb], singular, Present conjunctive (subjunctive)
• “sacrifice; worship; worship.”

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

हे होतः देवानामाह्वातः सहसः सूनो बलस्य पुत्राग्ने यथा येन प्रकारेण मनुषः मनोः प्रजापतेर्यजमानस्य देवताता । यज्ञनामैतत् । देवतातौ यज्ञे यज्ञेभिः यजमानसाधनैर्हविर्भिः यजासि देवान् यजसि एव’ एवं’ हे अग्ने नः अस्माकम् अद्य अस्मिन् यज्ञे समानान् त्वत्सदृशानिन्द्रादीन उशन् कामयमानस्त्वम् उशतः कामयमानानु यष्टयान देवान् समना क्षिप्रं यक्षि यज । यद्वा । समानं मन्यन्ते अस्मिन् देवानिति समनो यज्ञः । तस्मिन्निति योज्यम् ॥

English translation:

“Son of strength, invoker (of the gods), in like manner as at the worship of the gods by Manu, you did offer worship with sacrifice; so now, Agni, with willing mind, worship for us the assenting deities, regarding them as your equals.”

Just as you, o Hotar, will (always) sacrifice with sacrifices at Manu’s attendance on the gods, o son of strength,
even so for us today sacrifice in the same way to the same gods—you willing, to them willing, o Agni.

… ínvati dráviṇāni with ‘goods’ and ‘chattels, treasures’ as obj. respectively.

But these passages lack the preverb: although Grassmann lists VI.5.3 with ví as preverb, and Geldner apparently follows him, ví in that passage should be construed otherwise, not as a preverb with inoṣi; see comm. ad loc. In my opinion a more telling parallel is found in VI.10.7, also in this Agni cycle, with the ví: ví dvéṣāṃsīnuhí “dispel hatreds.” Renou also considers the expression to be negative, on the basis of the same parallel, and tr.

“lui qui chasse au loin (les ennemis).” The preverb ví is not found elsewhere with this verb. Ian Hollenbaugh now makes the attractive sugg. that the obj. is actually the ‘smoke’ implied in the first hemistich. I consider this an alternative possibility.

In d the verb śiśnathat is construed with an acc. pūrvyā́ṇi, but the referent of this generic adj. ‘primordial’ is not clear. Other occurrences of both of these words (√śnath and pūrvyá-) don’t give clear formulaic guidance for what to supply as the real obj. This pāda is identical to II.20.5, an Indra hymn, and it does seem imported from an Indraic context here. (Bloomfield does not comment in RVReps.) Geldner supplies Burgen (with ?) here, but Werke in II.20.5. Although the former works fine semantically, púr- ‘fortress’ is fem. and so is excluded. Renou supplies “performances”; he does not indicate what Sanskrit word he had in mind or why he thought it was apposite. Though it is the case that both kṛtā́ni and kármāṇi appear with pū́rvyā(ṇi), I do not see how one can ‘pierce’ them. I supply ‘domains’ (dhā́māni), on the basis of IV.55.2 dhā́māni pūrvyā́ṇi, VIII.41.10 dhā́ma pūrvyám, although not with a great deal of confidence.

Geldner and Renou take áśna- as a PN, but I see no reason not to take it, with Grassmann, as a straightforward derivative of √aś ‘eat’. Mayr splits the difference in his PN book, listing it as a PN but noting its likely original identity with the adj. áśna- ‘hungry’.

As at man’s service of the Gods, Invoker, thou, Son of Strength, dost sacrifice and worship,
So bring for us to-day all Gods together, bring willingly the willing Gods, O Agni.

Wie du, Hotri, bei dem Gottesdienst des Menschen mit Opfern opfern sollst, du Sohn der Kraft, so opfere du heute in gleicher Weise den gleichen Göttern, willig den willigen, o Agni.

Wie du, o Priester, opfern sollst mit Opfern, o Sohn der Kraft, beim Gottesdienst des Menschen, So opfre, Agni, heut für uns den Göttern, den willigen, vereinten willig gleichfalls.

Как ты, о хотар, на службе богам у человека
Должен жертвовать жертвы, о сын силы,
Тем же способом для нас сегодня тем же
Богам, желающий, о Агни, желающим, принеси жертву!

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• त्रिष्टुप्
• धैवतः

अब आठ ऋचावाले चौथे सूक्त का आरम्भ है, उसके प्रथम मन्त्र में मनुष्यों को क्या करना चाहिये, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (सहसः) बलवान् के (सूनो) सन्तान और (होतः) दान करनेवाले (उशन्) कामना करते हुए (अग्ने) अग्नि के समान विद्वन् ! (यथा) जैसे (मनुषः) मनुष्य आप (यज्ञेभिः) मिले हुए साधनों और उपसाधनों से (देवताता) श्रेष्ठ यज्ञ में (यजासि) यजन करें, वैसे आप (अद्य) इस समय (समानान्) सदृशों और (उशतः) कामना करते हुए (नः) हम (देवान्) विद्वानों को (समना) संग्राम में (एवा) ही (यक्षि) उत्तम प्रकार मिलिये ॥१॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । जैसे विद्वान् यज्ञ के करनेवाले जन अङ्ग और उपाङ्गों के सहित साधनों से यज्ञ को शोभित करते हैं, वैसे ही शूरवीर बलवान् योद्धा और विद्वान् जनों से राजा संग्राम को जीतें ॥१॥

अन्वय: हे सहसः सूनो होतरुशन्नग्ने ! यथा मनुषो यज्ञेभिर्देवताता यजासि तथा त्वमद्य समानानुशतो नोऽस्मान् देवान् समनैवा यक्षि ॥१॥

अथ मनुष्यैः किं कर्त्तव्यमित्याह ॥

पदार्थान्वयभाषाः - (यथा) (होतः) दातः (मनुषः) मनुष्यः (देवताता) दिव्ये यज्ञे (यज्ञेभिः) सङ्गतैः साधनोपसाधनैः (सूनो) अपत्य (सहसः) बलिष्ठस्य (यजासि) यजेत् (एवा) अत्र निपातस्य चेति दीर्घः। (नः) अस्मान् (अद्य) (समना) सङ्ग्रामे। विभक्तेराकारादेशः। समनमिति सङ्ग्रामनाम। (निघं०२.१७)। (समानान्) सदृशान् (उशन्) कामयमान (अग्ने) अग्निरिव विद्वन् (उशतः) कामयमानान् (यक्षि) सङ्गच्छस्व (देवान्) विदुषः ॥१॥

भावार्थभाषाः - अत्रोपमालङ्कारः । यथा विद्वांस ऋत्विजः साङ्गोपाङ्गैः साधनैर्यज्ञमलङ्कुर्वन्ति तथैव शूरवीरैर्बलिष्ठैर्योद्धृभिर्विद्वद्भी राजानः सङ्ग्रामं विजयेरन् ॥१॥

या सूक्तात अग्नी, ईश्वर व विद्वान यांचे गुणवर्णन असल्यामुळे या सूक्ताच्या अर्थाची पूर्व सूक्तार्थाबरोबर संगती जाणावी.

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जसे विद्वान ऋत्विज अंगउपांगासहित साधनांनी यज्ञ सुशोभित करतात तसे शूरवीर, बलवान योद्धे व विद्वान यांच्याद्वारे राजाने युद्ध जिंकावे. ॥ १ ॥

• देवता - अग्निः
• ऋषिः - भरद्वाजो बार्हस्पत्यः
• छन्दः - त्रिष्टुप्

स꣡ नो विभा꣡वा चक्ष꣡णिर् न꣡ व꣡स्तोर्
अग्नि꣡र् वन्दा꣡रु वे꣡दियश् च꣡नो धात्
विश्वा꣡युर् यो꣡ अमृ꣡तो म꣡र्तियेषु
उषर्भु꣡द् भू꣡द् अ꣡तिथिर् जात꣡वेदाः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

ná ← ná (invariable)
{}

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

सः । नः॒ । वि॒भाऽवा॑ । च॒क्षणिः॑ । न । वस्तोः॑ । अ॒ग्निः । व॒न्दारु॑ । वेद्यः॑ । चनः॑ । धा॒त् ।
वि॒श्वऽआ॑युः । यः । अ॒मृतः॑ । मर्त्ये॑षु । उ॒षः॒ऽभुत् । भूत् । अति॑थिः । जा॒तऽवे॑दाः ॥

• 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.”

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

• vibhāvā ← vibhāvan
• [noun], nominative, singular, masculine
• “illuminating; shining.”

• cakṣaṇir ← cakṣaṇiḥ ← cakṣaṇi
• [noun], nominative, singular, masculine

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

• vastor ← vastoḥ ← vastu
• [noun], genitive, singular, feminine
• “dawn.”

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

• vandāru
• [noun], accusative, singular, neuter

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

• cano ← canaḥ ← canas
• [noun], accusative, singular, neuter
• “delight.”

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

• viśvāyur ← viśvāyuḥ ← viśvāyu
• [noun], nominative, singular, masculine
• “lifelong.”

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

• amṛto ← amṛtaḥ ← amṛta
• [noun], nominative, singular, masculine
• “immortal; amṛta; imperishable.”

• martyeṣūṣarbhud ← martyeṣu ← martya
• [noun], locative, plural, masculine
• “man; people; martya [word]; Earth.”

• martyeṣūṣarbhud ← uṣarbhut ← uṣarbudh
• [noun], nominative, singular, masculine
• “early rising.”

• bhūd ← bhūt ← bhū
• [verb], singular, Aorist inj. (proh.)
• “become; be; originate; transform; happen; result; exist; be born; be; be; come to life; grow; elapse; come to mind; thrive; become; impend; show; conceive; understand; stand; constitute; serve; apply; behave.”

• atithir ← atithiḥ ← atithi
• [noun], nominative, singular, masculine
• “guest; atithi [word]; Atithi.”

• jātavedāḥ ← jātavedas
• [noun], nominative, singular, masculine
• “Agni; fire.”

वस्तोः अहनि चक्षणिर्न प्रकाशकः सूर्य इव विभावा विशेषेण दीप्यमानः वेद्यः सर्वैर्ज्ञातव्यो लम्भनीयो वा सः अग्निः नः अस्मभ्यं वन्दारु वन्दनीयं स्तुत्यं चनः अन्नं धात् दधातु प्रयच्छत्वित्यर्थः। विश्वायुः सर्वान्नः सर्वेषां जीवनहेतुर्वा अमृतः मरणरहितः अतिथिः हविर्वहनाय सततगामी जातवेदाः जातानां वेदिता जातधनो वा एवंभूतः यः अग्निः मर्त्येषु मनुष्येषु यजमानेषु उषर्भुद्भूत् उषःकालेऽग्निहोत्रहोमार्थं प्रबुद्धो भवति स इति पूर्वत्रान्वयः ॥

English translation:

“May that Agni, who, like the illuminator of the day, is resplendent and cognizable (by all), gran us commendable food; he who is the life of all, immortal, who knows all that exists, who is our guest, waking among men at dawn.”

Far radiant like a vision at dawn, Agni worthy to be acquired takes delight in our extolling—
he who through his whole life has been the immortal among the mortals, their guest who awakes at dawn, the Jātavedas.

Geldner takes both vibhā́vā and cakṣáṇiḥ as transitive: “Er ist unser Erleuchter wie der Erheller am Morgen.” But well-attested vibhā́van- does not elsewhere take an object or an objective gen. (on X.8.4 see comm. ad loc. [once it exists]). By contrast, cakṣáṇi- is a hapax and so its value is more up-in-the-air. AiG II.2.207 takes it as an agent noun ‘Erheller’ and explains it (p. 208) as a nominalization of an infinitive in - áni; in our passage cakṣáṇir ná “als Anzeiger” is said to rest on *cakṣáṇi ná “wie um anzuzeigen.” But this is not how RVic similes work, and further a class of -áni infinitives is marginal at best (see most recently Keydana, Infinitive im Ṛgveda pp.

190-96). I take it as an intrans. ‘sighting, vision’ – AiG II.2.207 lists action nouns as one of the two standard values for -ani-nominals – to harmonize in sense with vibhā́vā, though other interpr. are not excluded. Oldenberg suggests ‘Beschauer’, sim. Renou

The tr. of védya- is in accord with my usual interpr. of this stem as ‘to be acquired’ (see comm. ad II.2.3) and my understanding of the original meaning of the epithet jātávedas- (in d here) as ‘having (all) beings as possessions’. However, ‘to be known’, found in the standard tr., would certainly be possible here.

Note that the phrasal verb cáno √dhā ‘take delight’ takes an acc. obj. vandā́ru, as is standard.

In the 2nd hemistich it is uncertain (but not terribly important) which of the nominatives is the predicate with bhū́t. It is more difficult to attribute the usual change of state sense ‘become/became’ to bhū́t; Hoffmann’s interpretation (p. 136) as a general statement about Agni seems reasonable. Indeed, I might be tempted to emend my ‘has been’ to ‘is’, to match the presential injunctive cáno dhāt in the preceding hemistich. The presence of this unnecessary bhū́t may well be accounted for by the figure in which it participates: uṣarbhúd bhū́d, which pleasingly has near rhyme forms from two different roots.

The collocation uṣarbhúd- átithi- recurs in VI.15.1.

May Agni, radiant Herald of the morning, meet to be known, accept our praise with favour.
Dear to all life, mid mortal men Immortal, our guest, awake at dawn, is Jatavedas.

Er ist unser Erleuchter wie der Erheller am Morgen; Agni möge merkbar an dem Lobeswort Gefallen finden, der der Unsterbliche unter den Sterblichen, lebenslang ihr frühwacher Gast ward, der Jatavedas.

Er, Agni, strahlend als des Morgens Leuchte, der kennenswerthe nehme unser Lob an, Der lebensvoll, bei Sterblichen unsterblich, der Wesenkenner, früh erwacht zu Gast war.

Этот наш озаряющий (бог), словно (Сурья,) смотрящий на заре,
Агни, достойный, чтоб его знали, пусть радуется хвале,
(Тот,) кто бессмертный среди смертных, дающий (нам) полный срок жизни,
Стал пробуждающимся на заре гостем, знаток (всех) существ!

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• भुरिक्पङ्क्ति
• पञ्चमः

फिर जगदीश्वर कैसा है, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! (यः) जो (वस्तोः) दिन और (चक्षणिः) प्रकाशक सूर्य और (अग्निः) अग्नि के सदृश स्वयं प्रकाशयुक्त (न) जैसे वैसे (नः) हम लोगों के बीच (विभावा) अत्यन्त प्रकाशवाला और (वेद्यः) जानने योग्य (विश्वायुः) पूर्णावस्थावाला (मर्त्येषु) मरणधर्मयुक्त मनुष्यों में (अमृतः) नाशरहित और (उषर्भुत्) प्रातःकाल में जाना जाता है ऐसा और (अतिथिः) जिसके प्राप्त होने की कोई तिथि विद्यमान नहीं उसके समान वर्त्तमान और (जातवेदाः) उत्पन्न हुओं में विद्यमान वा उत्पन्न हुए पदार्थों को जाननेवाला (वन्दारु) प्रशंसा करने योग्य (चनः) अन्न आदि को (धात्) धारण करता है (सः) वह परमेश्वर हम लोगों का मङ्गल करनेवाला (भूत्) हो ॥२॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। हे मनुष्यो ! जो जगदीश्वर सूर्य्य के सदृश अपने से प्रकाशित, जानने योग्य, अजर, अमर, अतिथि के सदृश सत्कार करने योग्य और सर्वत्र व्याप्त है, उसकी सब उपासना करें ॥२॥

अन्वय: हे मनुष्या ! यो वस्तोश्चक्षणिरग्निर्न नो विभावो वेद्यो विश्वायुर्मर्त्येष्वमृत उषर्भुदतिथिरिव जातवेदा वन्दारु चनो धात्स नो मङ्गलकरो भूत् ॥२॥

पुनर्जगदीश्वरः कीदृशोऽस्तीत्याह ॥

पदार्थान्वयभाषाः - (सः) परमेश्वरः (नः) अस्माकम् (विभावा) विशेषभानवान् (चक्षणिः) प्रकाशकः सूर्यः (न) इव (वस्तोः) दिनम् (अग्निः) पावक इव स्वप्रकाशः (वन्दारु) प्रशंसनीयम् (वेद्यः) वेदितुं योग्यः (चनः) अन्नादिकम् (धात्) दधाति (विश्वायुः) पूर्णायुः (यः) (अमृतः) नाशरहितः (मर्त्येषु) मरणधर्मेषु (उषर्भुत्) य उषसि बुध्यते (भूत्) भवेत् (अतिथिः) अविद्यमानतिथिः (जातवेदाः) यो जातेषु विद्यते जातान् सर्वान् वेत्ति वा ॥२॥

भावार्थभाषाः - अत्रोपमालङ्कारः । हे मनुष्या ! यो जगदीश्वरः सूर्य्यवत्स्वप्रकाशो वेदितुं योग्योऽजरामरोऽतिथिरिव सत्कर्त्तव्यः सर्वत्र व्याप्तोऽस्ति तं सर्वे उपासीरन् ॥२॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. हे माणसांनो, जो जगदीश्वर सूर्याप्रमाणे स्वप्रकाशित, जाणण्यायोग्य, अजर, अमर, अतिथीप्रमाणे सत्कार करण्यायोग्य व सर्वत्र व्याप्त आहे त्याचीच उपासना करा. ॥ २ ॥

• देवता - अग्निः
• ऋषिः - भरद्वाजो बार्हस्पत्यः
• छन्दः - त्रिष्टुप्

द्या꣡वो न꣡ य꣡स्य पन꣡यन्ति अ꣡भ्वम्
भा꣡सांसि वस्ते सू꣡रियो न꣡ शुक्रः꣡
वि꣡ य꣡ इनो꣡ति अज꣡रः पवाको꣡+
अ꣡श्नस्य चिच् छिश्नथत् पूर्विया꣡णि

Strata
Archaic

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

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

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

ná ← ná (invariable)
{}

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

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

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

ná ← ná (invariable)
{}

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

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

vaste ← √vas- 2 (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:MED}

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

inóti ← √i- 2 (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:ACT}

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

ví ← ví (invariable)
{}

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

áśnasya ← áśna- 1 (nominal stem)
{case:GEN, gender:M, number:SG}

cit ← cit (invariable)
{}

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

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

द्यावः॑ । न । यस्य॑ । प॒नय॑न्ति । अभ्व॑म् । भासां॑सि । व॒स्ते॒ । सूर्यः॑ । न । शु॒क्रः ।
वि । यः । इ॒नोति॑ । अ॒जरः॑ । पा॒व॒कः । अश्न॑स्य । चि॒त् । शि॒श्न॒थ॒त् । पू॒र्व्याणि॑ ॥

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

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

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

• panayanty ← panayanti ← panay ← √pan
• [verb], plural, Present indikative

• abhvam ← abhva
• [noun], accusative, singular, neuter
• “monstrosity; nothingness; void; force.”

• bhāsāṃsi ← bhāsas
• [noun], accusative, plural, neuter

• vaste ← vas
• [verb], singular, Present indikative
• “wear.”

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

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

• śukraḥ ← śukra
• [noun], nominative, singular, masculine
• “bright; clear; white; light; pure.”

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

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

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

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

• pāvako ← pāvakaḥ ← pāvaka
• [noun], nominative, singular, masculine
• “fire; Agni; sacrificial fire; digestion; Plumbago zeylanica; vahni.”

• ‘śnasya ← aśnasya ← aśna
• [noun], genitive, singular, masculine

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

• chiśnathat ← śiśnathat ← śnath
• [verb], singular, Redupl. Aorist (Ind.)
• “pierce; kill.”

• pūrvyāṇi ← pūrvya
• [noun], accusative, plural, neuter
• “first; precedent; age-old; excellent; former(a).”

न इति संप्रत्यर्थे । उक्तं च- अस्त्युपमार्थस्य संप्रत्यर्थे प्रयोगः’ (निरु. ७. ३१ ) इति । द्यावः स्तोतारः संप्रतीदानीं यस्य अग्नेः अभ्वं महत्कर्म पनयन्ति स्तुवन्ति सोऽग्निः सूर्यो न सूर्य इव शुक्रः शुक्लवर्णः सन् भासांसि तेजांसि वस्ते आच्छादयति । यः च अजरः जरारहितः पावकः सर्वस्य शोधकोऽग्निः वि इनोति भासा सर्वं व्याप्नोति सोऽयम् अश्नस्य चित् व्यापनशीलस्यापि राक्षसादेः पूर्व्याणि चिरंतनानि पुराणि शिश्नथत् हिनस्ति । ’ श्नथ क्नथ हिंसायाम् । इति धातुः ॥

English translation:

“Whose great deeds his worshipers now celebrate, who is clothed with light, radiant as the sun, exempt from decay, the purifier, he illumes (all things), and destroys the ancient cities of the dispersed (evil beings).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Aśnasys cid = from as’, to pervade, vyāpanaśīlasya, of the pervader, i.e. rākṣasādeḥ, of the rākṣasas and the like

He, whose formless mass [=smoke] they [=mortals] marvel at as the heavens do, he (then) clothes himself in lights, like the brilliant sun.
He who, unaging and pure, dispels (hatreds), he has pierced the
primordial (establishments) even of the Devourer.

The first hemistich treats the billowing smoke and bright flames of physical fire. The kernel of the first pāda, … yásya panáyanti ábhvam, is almost identical to II.4.5 ā́ yán me ábhvaṃ vanádaḥ pánanta “The formless mass [=smoke] of the woodeater which they (first) marvelled at.” Cf. comm. ad loc. In that verse also the next step for Agni is to become bright. In our vs. I supply ‘mortals’ from 2c as subj.

of panáyanta, but undefined ‘they’ is also possible.

The problem in pāda a is dyā́vo ná. We might like this to be genitive sg., allowing it to be parallel to yásya and depend on ábhvam: “whose formless mass they marvel at like that *of heaven.” But there is no way that dyā́vaḥ can be a genitive, and in any case it is also not at all clear that heaven is shaped like a formless mass. Oldenberg (ZDMG 55.291 = KlSch 750) attempts to rescue this interpr. by assuming anacoluthon and mixture between the two constructions “Agni has ábhvam like the heavens” and “they admire A’s ábhvam,” but besides being overtricky, in both instances ‘heaven’ should be genitive, since Skt. lacks a ‘have’ verb and uses GEN X for such values. (He does not push this interpr. in the Noten.) Taking dyā́vaḥ as the nom. pl. it must be, Geldner and Renou assume that dyā́vaḥ ná belongs with the second pāda, as a simile with the verb vaste – so Geldner “Er … kleidet sich wie die Himmel in Glanz.” Although this makes sense, it is syntactically impossible, at least as far as I can see: it requires fronting the simile around the entire relative clause, a major violation of standard RVic syntax. My own interpr. takes both the morphology and the syntax seriously: given the structure of the pāda, nom. pl. dyā́vaḥ should be being compared to the subject of panáyanti. In fact, this is possible semantically as well: the heavens can marvel at Agni’s smoke that is billowing all the way up there. As often, assuming what the meaning of a RVic passage should be has led interpreters to distort the grammar to get to that meaning and has prevented them from reflecting on what the poet meant in producing a non-hackneyed image.

The 2nd hemistich presents its own problems, primarily because of missing or unspecified arguments to the verb. In c ví … inóti lacks an overt object. Geldner supplies “Schätze” and interprets the phrase in positive fashion. He reasonably cites as parallels, both from the immediately following hymn, VI.5.3 … inoṣi … vásūni and

Whose might the very heavens regard with wonder: bright as the Sun he clothes himself with lustre.
He who sends forth,, Eternal Purifier, hath shattered e’en the ancient works of Asna.

Er, dessen furchtbare Erscheinung sie beschwören, kleidet sich wie die Himmel in Glanz, hell wie die Sonne, der Alterlose, der Lautere, der die Schätze verteilt; er hat sogar des Asna alte Burgen eingestoßen.

Er, dessen Macht die Himmel auch bewundern, gleich heller Sonne kleidet er in Licht sich; Der flammende, nicht alternde verscheuchet und tilget auch des Fressers alte Werke.

(Тот,) чьей грозной силой (все) восхищаются,
Рядится в лучи света, словно небеса, ясный, как солнце.
Кто прогоняет (врагов), нестареющий, очищающий,
(Тот) разбил прежние (твердыни) даже самого Ашны.

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• निचृत्पङ्क्ति
• पञ्चमः

• देवता - अग्निः
• ऋषिः - भरद्वाजो बार्हस्पत्यः
• छन्दः - त्रिष्टुप्

वद्मा꣡ हि꣡ सूनो अ꣡सि अद्मस꣡द्वा
चक्रे꣡ अग्नि꣡र् जनु꣡षा अ꣡ज्म अ꣡न्नम्
स꣡ तुवं꣡ न ऊर्जसन ऊ꣡र्जं धा
रा꣡जेव जेर् अवृके꣡ क्षेषि अन्तः꣡

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

hí ← hí (invariable)
{}

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

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

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

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

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

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

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

dhāḥ ← √dhā- 1 (root)
{number:SG, person:2, mood:INJ, tense:AOR, voice:ACT}

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

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

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

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

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

antár ← antár (invariable)
{}

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

iva ← iva (invariable)
{}

jeḥ ← √ji- 1 (root)
{number:SG, person:2, mood:INJ, tense:AOR, voice:ACT}

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

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

व॒द्मा । हि । सू॒नो॒ इति॑ । असि॑ । अ॒द्म॒ऽसद्वा॑ । च॒क्रे । अ॒ग्निः । ज॒नुषा॑ । अज्म॑ । अन्न॑म् ।
सः । त्वम् । नः॒ । ऊ॒र्ज॒ऽस॒ने॒ । ऊर्ज॑म् । धाः॒ । राजा॑ऽइव । जेः॒ । अ॒वृ॒के । क्षे॒षि॒ । अ॒न्तरिति॑ ॥

• vadmā ← vadman
• [noun], nominative, singular, masculine
• “expansive.”

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

• sūno ← sūnu
• [noun], vocative, singular, masculine
• “son; offspring.”

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

• admasadvā ← adma ← adman
• [noun], neuter

• admasadvā ← sadvā ← sadvan
• [noun], nominative, singular, masculine

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

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

• januṣājmānnam ← januṣā ← janus
• [noun], instrumental, singular, neuter
• “birth.”

• januṣājmānnam ← ajma ← ajman
• [noun], accusative, singular, neuter
• “drive.”

• januṣājmānnam ← annam ← anna
• [noun], accusative, singular, neuter
• “food; foodstuff; grain; anna [word]; eating; boiled rice; meal.”

• 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.”

• tvaṃ ← tvam ← tvad
• [noun], nominative, singular
• “you.”

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

• ūrjasana ← ūrja
• [noun], masculine
• “Kartik; nutriment.”

• ūrjasana ← sane ← sani
• [noun], vocative, singular, masculine

• ūrjaṃ ← ūrjam ← ūrj
• [noun], accusative, singular, feminine
• “strength; refreshment; vigor; food; strengthening.”

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

• rājeva ← rājā ← rājan
• [noun], nominative, singular, masculine
• “king; Kshatriya; rājan [word]; best; rājāvarta; Yakṣa.”

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

• jer ← jeḥ ← ji
• [verb], singular, Aorist inj. (proh.)
• “overcome; cure; win; conquer; control; win; succeed; remove; beat; govern; surpass; suppress.”

• avṛke ← avṛka
• [noun], locative, singular, masculine
• “protective; safe.”

• kṣeṣy ← kṣeṣi ← kṣi
• [verb], singular, Present indikative
• “govern; inhabit; dwell; stay; predominate; bide; own.”

• antaḥ ← antar
• [adverb]
• “inside; in; antar [word]; midmost; between; among.”

हे सूनो सहसः पुत्र । यद्वा ‘षू प्रेरणे’ । सर्वस्य प्रेरकाग्ने वद्मा वदनीयः स्तुत्यः असि हि । परः पादः परोक्षकृतः । अद्मसद्वा अद्मसु अदनीयेषु हविःषु सीदन् हविःस्वीकरणायोपविशन् अग्निः जनुषा जन्मना स्वभावतः एव अज्म । गृहनामैतत् । गृहम् अन्नं च यजमानानां चक्रे करोति । ऊर्जसने ऊर्जस्यान्नस्य दातरग्ने नः अस्मभ्यं सः तादृशः त्वम् ऊर्जम् अन्नं धाः देहि । तथा राजेव जेः अस्मच्छत्रून् जय । एतत्सर्वार्थम् अवृके राक्षसादिभिर्बाधकैर्वियुक्तेऽस्मदीयेऽग्न्यागारे अन्तः मध्ये क्षेषि निवस ॥

English translation:

“Sons of strength, you are to be praised; Agni, sitting upon the (sacrificial) viands, has given (to his worshippers), from their birth, habitation and food giver of strength, bestow strength upon us; triumph like a prize, so that you may abide in our unassailed (dwelling).”

You, o son (of strength), are eloquent when you sit for your meal. Agni right from birth has made his own course into his food.
You, o winner of nourishment, establish nourishment for us. Like a king, you have conquered; you dwell peacefully in a place without wolves.

The rare word vadmán- is found only here and in VI.13.6, also belonging to this cycle. It presumably presupposes a neut. *vádman- ‘speech’, from which vadmán- was derived by accent shift, like neut. bráhman- à adj. brahmán-. vadmā́ here participates in a phonetic figure with pāda-final admasádvā, where both the 1st cmpd member adma and the 2nd sádvā match the basic phonological structure of vadmā́.

The immediate context in VI.13.6 is similar, vadmā́ sūno sahaso no víhāyā, but it contains the full voc. phrase sūno sahasaḥ “o son of strength,” rather than the truncated sūno here (the only place in which the bare voc. sūno is found in the RV).

The phrase “son of strength” is hypercharacteristic of this Agni cycle: besides

Thou art a Singer, Son! our feast-companion: Agni at birth prepared his food and pathway.
Therefore vouchsafe us strength, O Strength-bestower. Win like a King: foes trouble not thy dwelling.

Denn du, o Sohn, bist redselig, wenn du am Mahle sitzest - Agni hat sich gleich bei seiner Geburt seine Bahn zur Speise gemacht -. Du mögest uns, du Stärkegewinner, Stärkung schaffen. Wie ein König siegest du und wohnst in Sicherheit vor Wölfen.

Denn Sänger bist, o Sohn, du, Tischgenosse; nach seiner Weise schuf die Bahn sich Agni; So gib du uns, o stärkereicher, Stärke, als König siege, sicher ist dein Wohnsitz.

Ведь ты, о сын, речист, сидя за (жертвенной) пищей.
С рождения сделал себе Агни пищу (своим) путем.
Ты, о наделяющий питательной силой, надели нас питательной силой!
Словно царь, победил ты и мирно живешь в безопасности от волков.

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• निचृत्पङ्क्ति
• पञ्चमः

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

पदार्थान्वयभाषाः - हे (सूनो) सम्पूर्ण जगत् के रचनेवाले ! (वद्मा) कहने और (अद्मसद्वा) भोग्य पदार्थों में प्राप्त रहनेवाले (अग्निः) पवित्र (जनुषा) जन्म से (अज्म) प्राप्त होने और (अन्नम्) खाने योग्य पदार्थ को प्राप्त हुए (असि) हो और शुद्ध (चक्रे) करते हो (सः) वह (हि) निश्चय से (त्वम्) आप (नः) हम लोगों के लिये (ऊर्जसने) पराक्रम के प्रक्षेपण में (राजेव) जैसे प्रकाशमान राजा, वैसे (ऊर्जम्) पराक्रम क्रो (धाः) धारण करिये (अवृके) चोर से रहित के (अन्तः) मध्य में (जेः) जीतिये और (क्षेषि) निवास करिये ॥४॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। मनुष्यो ! जो विद्वान् जन हैं, वे ईश्वर के सदृश पक्षपात से रहित और धर्म्ममार्ग में निवास करते हुए परमेश्वर का भजन करें ॥४॥

अन्वय: हे सूनो ! वद्माऽद्मसद्वाग्निर्जनुषाऽज्मान्नं प्राप्तवानसि शुद्धं चक्रे स हि त्वं न ऊर्जसने राजेवोर्जं धा अवृकेऽन्तर्जेः क्षेषि च ॥४॥

पुनर्मनुष्यैः किं कर्त्तव्यमित्याह ॥

पदार्थान्वयभाषाः - (वद्मा) यो वदति (हि) (सूनो) यत्सूते सकलं जगत् तत्सम्बुद्धौ (असि) (अद्मसद्वा) यो अद्मेषु भोक्तव्येषु सीदति (चक्रे) करोति (अग्निः) पावकः (जनुषा) जन्मना (अज्म) प्राप्तव्यम् (अन्नम्) अत्तव्यम् (सः) (त्वम्) (नः) अस्मान् (ऊर्जसने) पराक्रमस्य प्रक्षेपणे (ऊर्जम्) पराक्रमम् (धाः) धेहि (राजेव) प्रकाशमानो नृपइव (जेः) जयेः (अवृके) अचोरे (क्षेषि) निवसेः (अन्तः) मध्ये ॥४॥

भावार्थभाषाः - अत्रोपमालङ्कारः । हे मनुष्या ! ये विद्वांसस्त ईश्वरवत्पक्षपातरहिता धर्म्मे निवसन्तः परमेश्वरं भजन्तु ॥४॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. हे माणसांनो, जे विद्वान लोक आहेत त्यांनी ईश्वराप्रमाणे भेदभावरहित व धर्ममार्गात स्थित राहून परमेश्वराचे भजन करावे. ॥ ४ ॥

• देवता - अग्निः
• ऋषिः - भरद्वाजो बार्हस्पत्यः
• छन्दः - त्रिष्टुप्

नि꣡तिक्ति यो꣡ वारण꣡म् अ꣡न्नम् अ꣡त्ति
वायु꣡र् न꣡ रा꣡ष्ट्री अ꣡ति एति अक्तू꣡न्
तुर्या꣡म य꣡स् त आदि꣡शाम् अ꣡रातीर्
अ꣡त्यो न꣡ ह्रु꣡तः प꣡ततः परिह्रु꣡त्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

nítikti ← nítikti (invariable)
{case:INS, gender:F, number:SG}

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

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

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

áti ← áti (invariable)
{}

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

ná ← ná (invariable)
{}

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

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

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

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

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

turyā́ma ← √tūr(v)- ~ tur- (root)
{number:PL, person:1, mood:OPT, tense:AOR, voice:ACT}

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

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

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

ná ← ná (invariable)
{}

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

pátataḥ ← √pat- 1 (root)
{case:ACC, gender:M, number:PL, tense:PRS, voice:ACT}

निऽति॑क्ति । यः । वा॒र॒णम् । अन्न॑म् । अत्ति॑ । वा॒युः । न । राष्ट्री॑ । अति॑ । ए॒ति॒ । अ॒क्तून् ।
तु॒र्याम॑ । यः । ते॒ । आ॒ऽदिशा॑म् । अरा॑तीः । अत्यः॑ । न । ह्रुतः॑ । पत॑तः । प॒रि॒ऽह्रुत् ॥

• nitikti
• [adverb]

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

• vāraṇam ← vāraṇa
• [noun], accusative, singular, neuter
• “removing; desert.”

• annam ← anna
• [noun], accusative, singular, neuter
• “food; foodstuff; grain; anna [word]; eating; boiled rice; meal.”

• atti ← ad
• [verb], singular, Present indikative
• “eat; devour.”

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

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

• rāṣṭry ← rāṣṭrī ← rāṣṭrin
• [noun], nominative, singular, masculine

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

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

• aktūn ← aktu
• [noun], accusative, plural, masculine
• “night; dark; beam.”

• turyāma ← tur
• [verb], plural, Present optative

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

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

• ādiśām ← ādiś
• [noun], genitive, plural, feminine
• “admonition.”

• arātīr ← arātīḥ ← arāti
• [noun], nominative, singular, masculine
• “enemy; niggard.”

• atyo ← atyaḥ ← atya
• [noun], nominative, singular, masculine
• “horse; steed.”

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

• hrutaḥ ← hrut
• [noun], accusative, plural, feminine

• patataḥ ← pat
• [verb noun], accusative, plural
• “fall down; drop; fly; issue; fall; fall; decay; hang down; banish; throw; lodge; disappear.”

• parihrut
• [noun], nominative, singular, masculine

यः अग्निः वारणं तमसां निवारकं स्वकीयं तेजः नितिक्ति निश्यति तीक्ष्णीकरोति । ‘ तिज निशाने’ इति धातुः । यश्च अन्नं यष्टृभिर्दीयमानं हविर्लक्षणम् अत्ति भक्षयति । तथा च श्रूयते – अन्नादो वा एषोऽन्नपतिर्यदग्निः’ (ऐ. ब्रा. १. ८) इति। सोऽग्निः वायुर्न वायुरिव राष्ट्री । ईश्वरनामैतत् । राष्ट्रं राज्यम् । तद्वान् । वायुर्यथा स्वमाहात्म्येन सर्वमीष्टे तद्वत् । सर्वस्येश्वर इत्यर्थः । तादृशः सन् अक्तून् रात्रीः अत्येति अतिक्रामति । तद्गतमन्धकारं तिरस्करोतीत्यर्थः । वयं च त्वत्प्रसादात् तुर्याम तं हिंस्याम यः जनः ते तुभ्यम् आदिशाम् आदिश्यमानानां दीयमानानां हविषाम् अरातीः अरातिरदाता । छान्दसो दीर्घः । यद्वा । अरातीर्धनस्य अदातॄन् ते त्वां प्रत्यादिशामादेष्टॄणामाचक्षाणानामस्माकं यो जनो विरोधी तं हिंस्याम । त्वं च अत्यो न शीघ्रगामी जात्यश्व इव ह्रुतः हिंसकान् पततः आभिमुख्येन गच्छतः शत्रून् परिह्रुत् परिगत्य हन्ता भव ॥ ह्वरतेर्हिंसार्थस्यैतद्रूपम् ॥ ॥५॥

English translation:

“He who whets his (gloom) dispersing (radiance), who eats the (offered) oblation, a soverign like vāyu, overcomes the nights; may we prevail (over him) who is not a donor of the oblations that are due; (Agni), to you, and do you, (swift) as a horse be the destroyer of the foes assailing (us).”

He who eats the wild food sharply, like the wind he goes as ruler across the nights.
May we, who (serve) you, outstrip the hostilities of (ill-)intentions, as a steed does the (other) “flying” (steeds), as he curves around the curves (of a racecourse).

The first half of this vs. is fairly straightforward; the second bristles with nearly insoluble difficulties.

The adverbial nítikti ‘sharply’ presumably refers to haste – as in Engl. “look sharp!” meaning “hurry!” Alternatively it could refer to the shape of flames, with their apparent sharp edges.

In b rā́ṣṭrī is somewhat surprising, whether it is applied to vāyúḥ ‘wind’ (so Geldner) or to Agni (published translation), since it is fem. and both of those are masc. (pace Debrunner, who suggests, implausibly, in AiG II.2.407 that vāyú- might in this passage be “ausnahmsweise Fem.”). Grassmann simply lists this occurrence as a separate stem rā́ṣṭrī masc., next to the same stem identified as fem. It unfortunately cannot be the nom. sg. of an -in-stem ‘possessing a kingdom (rāṣṭrá-)’ because it should then be accented *rāṣṭrī́. This -ī-stem occurs twice elsewhere referring to Vāc and therefore is clearly fem., as we would expect. In our passage I think it has been employed as an imperfect pun with (unexpressed) rā́trī- ‘night’ to evoke that stem in this passage concerning Agni’s dominance of the nights (aktū́n), here expressed by a distinct stem aktú-.

The image is that of a triumphant king marching across territory. Cf. the similar sentiment in VI.9.1, again part of this Agni cycle, … ná rā́ jā / ávātiraj jyótiṣāgnís támāṃsi “(Agni) like a king suppressed the dark shades with his light” and IV.4.1 (also of Agni) yāhí rā́ jeva ámavām̐íbhena “Drive like an aggressive king with his entourage.” The relevance of the wind is unclear to me, except perhaps to indicate the speed of Agni’s progress.

As noted above, the 2nd hemistich is a mess. So Oldenberg (ZDMG 55.291-92) “Der dritte Pāda ist schwierig und ein s i c h e r e s Resultat wohl unerreichbar.” Interpr.

therefore differ significantly, and I cannot treat the details of all. As already noted by Oldenberg, some help is given by semi-parallel passages containing √tṝ + árātīḥ: IX.96.15 átyo ná vājī́táratī́d árātīḥ “(he,) like a prize-winning steed, outstrips hostilities” (also with a horse in the simile, as here); III.24.1 duṣṭáras tárann árātīḥ “hard to overcome, but overcoming hostilities”; and, in this Agni cycle, VI.16.27 táranto aryó árātīḥ “overcoming the hostilities of the stranger.” Similar to this last passage is VIII.60.12 táranto aryá ādíśaḥ “overcoming the aims of the stranger.” These parallels suggest that the frame of the passage is árātīḥ √tṝ. The superimposability of the last two passages further suggests that árātīḥ and ādíśām in our passage should be equated, since acc. plurals of both serve as obj. of tárantaḥ in the same formula, and that ā́díshere has negative connotations, unlike some other occurrences of this stem. Of course, the difference in case between them here (acc. pl. árātīḥ versus gen. pl.

ādíśāṃ) makes the equation tricky, but I think that, in juxtaposing these two negatively viewed objects, the poet has demoted one (ādíś-) to a dependent genitive.

(That is, rather than having “may we outstrip hostilities (and) (ill-)intentions,” we have “may we outstrip the hosilities of (ill-)intentions.”) The remaining problem in pāda c — and it is a major one — is what to do with the truncated relative clause introduced by yás te. Oldenberg (ZDMG 55.292, reprised in Noten) considers numerous possibilities, none of which he seems particularly enamoured of, and Geldner, Renou, Gonda (VedLit. 236), Hoffmann (Fs. Thieme [1980] =Aufs. III.753-54), Scarlatta (708), etc., add more. A number of interpr. take the rel.

construction as embedded between the verb tūryā́ma and its object árātīḥ, sometimes by introducing an otherwise unidentified new actor, sometimes by emending yás to

*yā́s to allow it to refer to one of the fem. pl. ā́díśām or árātīḥ. I would of course prefer to avoid such embedding on principle, and in fact each attempt to produce such an interpr. runs into further difficulties, which require emendation (of the rel.

pronoun or of gen. ādíśām), highly unusual case usage, or supplying significant amounts of material — or a combination of the three. So embedding does not produce an otherwise clean syntactic or semantic result. I will not rehearse the details of all these ultimately unsatisfactory proposals, but simply present my own (also ultimately unsatisfactory, I’m afraid). I take tūryā́ma yáḥ to be an improper relative construction “… we who …”, with disharmony in number between the 1st pl. verb and the sg. rel. prn.; the sg. yáḥ would have been imported from/enforced by the numerous rel. cl. in this Agni cycle beginning yás te and referring to the pious mortal and his ritual service to Agni. Similar 2nd position rel. are VI.2.4 ṛ́dhād yás te …, 2.5 samídhā yás te …, and there are also a number of pāda-initial exx. of yás te: VI.1.9, 5.5, 13.4, 15.11. Thus, although the overall structure of the sentence in cd is couched as (1st) plural, the template of the “pious mortal” defining relative clause would impose a singular in that construction. (Note that the person is unspecified, since the rel. cl. lacks a verb.) In the published translation I supply a verb “serve,” but I would now omit the verb, with the rel. cl. only nominal yás te “who is/are yours” or “who is/are for you.” The main-clause verb tūryā́ma would have been fronted around this minimal clause.

We come finally to the simile of pāda d, which again has inspired numerous interpr., which again I will leave undiscussed. The particular issues are 1) the precise sense and reference of (pari)hrút-, 2) the grammatical identity of hrútaḥ and pátataḥ, which could both be either gen.-abl. sg. or acc. pl., 3) whether those last two should be construed separately or together, 4) whether √pat can mean ‘fall’ at this period. I answer 4) with a negative, though Geldner’s and Scarlatta’s interpr. depend on that sense. I also follow Hoffmann in seeing the simile as depicting a race and racecourse, though I think -hrút- refers to the curves of the racetrack and the curving course of the racehorse. I take both hrútaḥ and pátataḥ as acc. pl., but in separate syntagms: pátataḥ is the obj. of tūryā́ma in the simile and refers to the competing horses “flying” around the course – thus corresponding to árātīḥ in the frame – while hrútaḥ is construed with parihrút as an etymological figure and has no direct correspondent in the frame. For the other occurrence of the root noun hrút-, where it likewise refers to real life curves, see comm. ad IX.61.27.

Even he who cats his firm hard food with swiftness,and overtakes the nights as Vayu kingdoms.
May we o’ercome those who resist thine orders, like a steed casting down the flying foemen.

Der gierig die gemiedene Speise frißt, er überdauert wie der herrschende Wind die Nächte. Wir möchten der Mißgunst dessen, der deinen Mahnungen trozt, entgehen wie ein Rennpferd, das die in die Hindernisse fallenden Rennpferde überholt.

Er, der in Hast die starke Speise aufzehrt, durchdringt als Fürst dem Winde gleich die Nächte; Lass schlagen uns, die deinen Plänen feind sind, dem Renner gleich die fliehnden Feinde stürzend.

Кто, заостряя (свое пламя), сжирает дикую пищу,
Словно ветер, проходит он властелином сквозь ночи.
Да преодолеем мы (препятствия, как ты,) который (отражает) происки угрожащих тебе (демонов),
Как скакун, обходящий падающих в ловушки (коней)!

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• भुरिक्पङ्क्ति
• पञ्चमः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! (यः) जो विद्वान् (नितिक्ति) अत्यन्त तीक्ष्ण किये (वारणम्) स्वीकार करने और (अन्नम्) खाने योग्य पदार्थ को (अत्ति) भक्षण करता और (वायुः) पवन (न) जैसे (अक्तून्) प्रसिद्ध पदार्थों को (अति, एति) व्याप्त होता है और (यः) जो (पततः) पतनशील (ते) आप का (ह्रुतः) कुटिलता को प्राप्त हुआ (अत्यः) मार्ग को व्याप्त हुए घोड़े के (न) समान (परिह्रुत्) सब ओर से कुटिल गमन करनेवाला है और जिसके हम लोग (आदिशाम्) सब प्रकार से दिये हुओं के (अरातीः) शत्रुओं का (तुर्याम) नाश करें और (राष्ट्री) ईश्वर जैसे वैसे न्याय में वर्त्ताव करें, उसका हम लोग सेवन करें ॥५॥

भावार्थभाषाः - हे मनुष्यो ! जो शुद्ध खाने और पीने योग्य पदार्थ का सेवन करता है, वायु के सदृश बलिष्ठ और ईश्वर के सदृश पक्षपात से रहित होकर न्याय की अपेक्षा से विपरीत दशा को प्राप्त हुओं का मारनेवाला हो, उसी को राजा मानो ॥५॥

अन्वय: हे मनुष्या ! यो विद्वान्नितिक्ति वारणमन्नमत्ति वायुर्नाक्तून्नत्येति यः पततस्ते ह्रुतोऽत्यो न परिह्रुदस्ति यस्य वयमादिशामरातीस्तुर्याम राष्ट्रीव न्याये वर्त्तेमहि तं वयं सेवेमहि ॥५॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (नितिक्ति) यन्नितरां तीव्रीकृतम् (यः) (वारणम्) वरणीयम् (अन्नम्) अत्तव्यम् (अत्ति) भक्षयति (वायुः) यो वाति सः (न) इव (राष्ट्री) ईश्वरः। राष्ट्रीतीश्वरनाम। (निघं०२.२२) (अति) व्याप्तिम् (एति) गच्छति (अक्तून्) प्रसिद्धान् पदार्थान् (तुर्याम) हिंसेम (यः) (ते) (आदिशाम्) समन्ताद् दीयमानानाम् (अरातीः) शत्रून् (अत्यः) अतति व्याप्नोत्यध्वानमित्यत्योऽश्वः (न) इव (ह्रुतः) कुटिलत्वं गतः (पततः) पतनशीलस्य (परिह्रुत्) यः परितः सर्वतो ह्वरति कुटिलां गतिं गच्छति ॥५॥

भावार्थभाषाः - हे मनुष्या ! यः शुद्धं भोज्यं पेयं च सेवते वायुवद्बलिष्ठ ईश्वरवत्पक्षपातरहितो न्यायाद् वक्रतां गतान् परिहन्ता भवेत्तमेव राजानं मन्यध्वम् ॥५॥

भावार्थभाषाः - हे माणसांनो! जो शुद्ध खाण्यापिण्यायोग्य पदार्थ ग्रहण करतो, वायूप्रमाणे बलवान व ईश्वराप्रमाणे भेदभावरहित होऊन न्याय न करणाऱ्या व अन्यायाने वागणाऱ्याचे हनन करतो त्यालाच राजा माना. ॥ ५ ॥

• देवता - अग्निः
• ऋषिः - भरद्वाजो बार्हस्पत्यः
• छन्दः - त्रिष्टुप्

आ꣡ सू꣡रियो न꣡ भानुम꣡द्भिर् अर्कइ꣡र्
अ꣡ग्ने तत꣡न्थ रो꣡दसी वि꣡ भासा꣡
चित्रो꣡ नयत् प꣡रि त꣡मांसि अक्तः꣡
शोचि꣡षा प꣡त्मन्न् औशिजो꣡ न꣡ दी꣡यन्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)
{}

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

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

ná ← ná (invariable)
{}

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

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

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

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

tatántha ← √tan- (root)
{number:SG, person:2, mood:IND, tense:PRF, voice:ACT}

ví ← ví (invariable)
{}

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

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

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

pári ← pári (invariable)
{}

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

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

dī́yan ← √dī- 2 (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:ACT}

ná ← ná (invariable)
{}

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

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

आ । सूर्यः॑ । न । भा॒नु॒मत्ऽभिः॑ । अ॒र्कैः । अग्ने॑ । त॒तन्थ॑ । रोद॑सी॒ इति॑ । वि । भा॒सा ।
चि॒त्रः । न॒य॒त् । परि॑ । तमां॑सि । अ॒क्तः । शो॒चिषा॑ । पत्म॑न् । औ॒शि॒जः । न । दीय॑न् ॥

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

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

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

• bhānumadbhir ← bhānumadbhiḥ ← bhānumat
• [noun], instrumental, plural, masculine
• “beautiful.”

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

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

• tatantha ← tan
• [verb], singular, Perfect indicative
• “expand; perform; cause; increase; write; spread; produce; spread; speak; propagate.”

• rodasī ← rodas
• [noun], accusative, dual, neuter
• “heaven and earth; Earth.”

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

• bhāsā ← bhās
• [noun], instrumental, singular, feminine
• “beam; radiance; bhās [word]; fire.”

• citro ← citraḥ ← citra
• [noun], nominative, singular, masculine
• “manifold; extraordinary; beautiful; divers(a); varicolored; bright; bright; bright; outstanding; agitated; aglitter(p); brilliant; painted; obvious; patched; bizarre.”

• nayat ← nī
• [verb], singular, Imperfect
• “bring; lead; spend; decant; enter (a state); remove; take out; take away; enforce; marry; carry; fill into; bring; learn; go out; add.”

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

• tamāṃsy ← tamāṃsi ← tamas
• [noun], accusative, plural, neuter
• “dark; darkness; Tamas; tamas [word]; faint; tamas; gloom; ignorance.”

• aktaḥ ← añj
• [verb noun], nominative, singular
• “smear; anoint; mix; color.”

• śociṣā ← śocis
• [noun], instrumental, singular, neuter
• “fire; flare; burn; radiance.”

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

• auśijo ← auśijaḥ ← auśija
• [noun], nominative, singular, masculine
• “Kakṣīvant.”

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

• dīyan ← dī
• [verb noun], nominative, singular

हे अग्ने रोदसी द्यावापृथिव्यौ भासा दीप्त्या वि आ ततन्थ विशेषणाच्छादयसि । सत्र दृष्टान्तः। भानुमद्भिः प्रभवद्भिः अर्कैः अर्कनीयैः किरणैः सूर्यो न । यथा सूर्य आतनोति तद्वत् । परोऽर्धर्चः परोक्षकृतः । पत्मन् । पतत्यस्मिन्निति पत्म मार्गः । तस्मिन औशिजो न । उशिजः स्तोतारः । स्तुत्यतया तत्संबन्ध्यौशिजः सूर्यः । स इव दीयन् गच्छन् शोचिषा तेजसा अक्तः संश्लिष्टः अत एव चित्रः चायनीयोऽग्निः तमांसि नैशन्यन्धकाराणि परि णयत् परिणयति परितो गमयति । सर्वस्मादपि दिग्भागान्निवर्तयतीत्यर्थः ॥

English translation:

“You over spread, Agni, heaven and earth with radiance, like the sun with his lustrous rays; the wonderful Agni disperses the glooms like the adored (sun) moving on his path, imbued with light.”

Like the sun with its radiant rays, o Agni, you stretch through the two world-halves with your light.
The bright one, anointed, leads (us) around the dark shades with
his flame, like the descendant of Uśij [=fire-priest/poet Kakīṣvant
Dairghatamasa] soaring in flight [=in exhilaration of soma?].

ā́… bhānumádbhir arkaíḥ … tatántha is an elaboration of VI.6.6 (next hymn) ā́bhānúnā … tatantha. In our passage tatántha is accented because it follow pāda-initial, extra-sentential voc. ágne.

In c nayat ‘leads’ would seem to need an obj.; with Renou I supply “us.” Geldner leaves it object-less.

There is no agreement about where to construe the instr. śocíṣā. Renou takes it with aktáḥ (“oint de flamme(s)”), while Geldner’s interpr. isn’t clear (at least to me). I assume it goes with the VP: Agni’s bright flame illuminates the passage around the darkness(es).

I am rather baffled by the simile in d. The vṛddhi form auśijá- is usually used as the patronymic of Kakṣīvant, one of the great poets of maṇḍala I (e.g., I.119.9, 122.4, 5), but morphologically it could also simply be a derivative of uśíj- ‘(type of) priest’. It also occurs once (I.112.11) with the rare word vaṇíj- ‘merchant’; that passage also contains Kakṣīvant (though not in the same syntagm). Geldner claims that our passage is part of “die Sage vom fliegenden Kaufmann,” but the two other passages he cites (one of them I.112.11) certainly do not add up to a saga, and dī́yan ‘flying, soaring’ does not have to belong to the simile as he (and Renou) take it. I am inclined to think that the referent of auśijáḥ is, as usual, Kakṣīvant. His (other) patronymic, according to the Anukramaṇī, is dairghatamasa ‘descendent of Dīrghatamas’, another celebrated poet of Maṇḍala I, whose name means ‘having long darkness’ (=blindness, quite possibly). I suggest that we have here a reference to Kakṣīvant via the vṛddhi deriv. auśíja-, and this reference to Kakṣīvant then obliquely evokes his relationship to Dīrghatamas. So, somewhat ironically, a poet connected to “long darkness” leads us around (/helps us avoid) darkness. I would further suggest that pátman … dī́yan “soaring in flight” might refer to soma exhilaration (as in X.119 the Labasūkta). Cf. I.119.9 máde sómasyauśijó huvanyati “in the exhilaration of soma, (Kakṣīvant), the son of Uśij, cries out (to you),” where Kakṣīvant, identified as auśíjaḥ, cries out “in the exhilaration of soma.” If this nomenclatural intertextuality seems too far-fetched, we can take auśíjasimply as descended from / connected to (fire-)priests and assume that Agni is being compared to his priest (for, to me, unspecified reasons).

Like Surya with his fulgent rays, O Agni, thou overspreadest both the worlds with splendour.
Decked with bright colour he dispels the darkness, like Ausija, with clear flame swifily flying.

Agni! Du hast wie die Sonne mit den glänzenden Strahlen mit deinem Lichte beide Welten durchzogen. Der Buntfarbige führt über die Finsternis hinweg, mit Schmalz gesalbt durch seine Flamme im Fluge wie die fliegende Ausija.

Der Sonne gleich umspanntest du, o Agni, mit Flammenstrahlen, hellem Licht die Welten; Mit Glanz geschmückt trieb er hinweg das Dunkel, mit Licht im Schwung wie voll Begierde fliegend.

Словно солнце с сверкающими лучами,
О Агни, светом ты заполнил оба мира.
Яркий, он ведет за пределы мрака, обмазанный (жиром),
В полете на (своем) пламени, летя, как сын Ушиджа.

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• भुरिक्पङ्क्ति
• पञ्चमः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (अग्ने) अग्नि के समान वर्त्तमान आप (भानुमद्भिः) बहुत प्रकाशवाले (अर्कैः) वज्र के सदृश छेदक किरणों से (सूर्यः) सूर्य्य के (न) जैसे वैसे (भासा) प्रकाश से (वि, ततन्थ) अत्यन्त विस्तारयुक्त करते हो और जैसे (चित्रः) अनेक प्रकार के वर्णों से अद्भुत सूर्य्य (रोदसी) अन्तरिक्ष और पृथिवी को प्रकाशित करता और (शोचिषा) प्रकाश से (अक्तः) प्रसिद्ध हुआ (तमांसि) अन्धकारों को (परि) सब ओर से (नयत्) दूर करता है, वैसे (पत्मन्) चलते हैं जन जिसमें उस मार्ग में (दीयन्) चलते हुए (औशिजः) कामना करते हुए के पुत्र के (न) समान सत्य मार्ग में चलते हुए आप धर्म कर्म का (आ) सब प्रकार से विस्तार करें ॥६॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । हे मनुष्यो ! जैसे सूर्य्य अपने प्रकाश से समीप में वर्त्तमान पदार्थों को प्रकाशित करके रात्रि का निवारण करता है, वैसे ही उत्तम गुणों को प्रकाशित करके अज्ञानान्धकार का निवारण करिये ॥६॥

अन्वय: हे अग्ने ! त्वं भानुमद्भिर्कैः सूर्य्यो न भासा विततन्थ यथा चित्रस्सविता रोदसी प्रकाशयञ्छोचिषाक्तः संस्तमांसि परिणयत् तथा पत्मन् दीयन्नौशिजौ न सत्ये मार्गे गच्छंस्त्वं धर्ममाततन्थ ॥६॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (आ) समन्तात् (सूर्यः) सविता (न) इव (भानुमद्भिः) बहवो भानवः किरणा विद्यन्ते येषु तैः (अर्कैः) वज्रवच्छेदकैः। अर्क इति वज्रनाम। (निघं०२.२०) (अग्ने) पावकवद्वर्त्तमान (ततन्थ) तनोसि (रोदसी) द्यावापृथिव्यौ (वि) (भासा) प्रकाशेन (चित्रः) नानावर्णोऽद्भुतः (नयत्) नयति (परि) सर्वतः (तमांसि) (अक्तः) प्रसिद्धः (शोचिषा) प्रकाशेन (पत्मन्) पतन्ति गच्छन्ति यस्मिन् मार्गे तस्मिन् (औशिजः) कामयमानस्य पुत्रः (न) (दीयन्) गच्छन्। दीयतीति गतिकर्म्मा। (निघ०२.१४) ॥६॥

भावार्थभाषाः - अत्रोपमालङ्कारः । हे मनुष्या ! यथा सूर्यः स्वप्रकाशेन सन्निहितान् पदार्थान् प्रकाश्य रात्रिं निवर्त्तयति तथैव शुभान् गुणान् प्रदीप्याज्ञानान्धकारं निवारयत ॥६॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जसा सूर्य आपल्याजवळच्या पदार्थांना प्रकाशित करतो व रात्रीचे निवारण करतो तसेच उत्तम गुणांना प्रकट करून अज्ञानाच्या अंधकाराचे निवारण करा. ॥ ६ ॥

• देवता - अग्निः
• ऋषिः - भरद्वाजो बार्हस्पत्यः
• छन्दः - त्रिष्टुप्

तुवां꣡ हि꣡ मन्द्र꣡तमम् अर्कशोकइ꣡र्
ववृम꣡हे म꣡हि नः श्रो꣡षि अग्ने
इ꣡न्द्रं न꣡ त्वा · श꣡वसा देव꣡ता
वायु꣡म् पृणन्ति रा꣡धसा नृ꣡तमाः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
arkaśokaíḥ ← arkaśoká- (nominal stem)
{case:INS, gender:M, number:PL}

hí ← hí (invariable)
{}

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

tvā́m ← tvám (pronoun)
{case:ACC, number:SG}

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

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

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

śróṣi ← √śru- (root)
{number:SG, person:2, mood:IMP, voice:ACT}

vavr̥máhe ← √vr̥- ~ vr̥̄- (root)
{number:PL, person:1, mood:IND, tense:PRF, voice:MED}

devátā ← devátā (invariable)
{}

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

ná ← ná (invariable)
{}

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

tvā ← tvám (pronoun)
{case:ACC, number:SG}

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

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

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

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

त्वाम् । हि । म॒न्द्रऽत॑मम् । अ॒र्क॒ऽशो॒कैः । व॒वृ॒महे॑ । महि॑ । नः॒ । श्रोषि॑ । अ॒ग्ने॒ ।
इन्द्र॑म् । न । त्वा॒ । शव॑सा । दे॒वता॑ । वा॒युम् । पृ॒ण॒न्ति॒ । राध॑सा । नृऽत॑माः ॥

• tvāṃ ← tvām ← tvad
• [noun], accusative, singular
• “you.”

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

• mandratamam ← mandratama
• [noun], accusative, singular, masculine

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

• arkaśokair ← śokaiḥ ← śoka
• [noun], instrumental, plural, masculine
• “sorrow; grief; pain; heat; śoka [word]; fire; flare; heat; trouble.”

• vavṛmahe ← vṛ
• [verb], plural, Perfect indicative
• “choose; ask.”

• mahi
• [noun], accusative, singular, neuter
• “great; firm.”

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

• śroṣy ← śroṣi ← śru
• [verb], singular, Present conjunctive (subjunctive)
• “listen; come to know; hear; hear; listen; study; heed; learn.”

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

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

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

• tvā ← tvad
• [noun], accusative, singular
• “you.”

• śavasā ← śavas
• [noun], instrumental, singular, neuter
• “strength; power; superiority.”

• devatā
• [noun], instrumental, singular, feminine
• “Hindu deity; Deva; deity; idol; devatā [word]; divinity; temple.”

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

• pṛṇanti ← pṛ
• [verb], plural, Present indikative
• “fill; elapse; pull back; fill; satisfy; bestow; meet; stuff; load; mix; complete.”

• rādhasā ← rādhas
• [noun], instrumental, singular, neuter
• “gift; munificence; liberality; bounty.”

• nṛtamāḥ ← nṛtama
• [noun], nominative, plural, masculine

हे अग्ने मन्द्रतमं स्तुत्यतमं त्वाम् अर्कशोकैः अर्चनीयैः पूजनीयैः शोकैर्दीप्तिभिर्युक्तं हि यस्मात् ववृमहे वृणीमहे संभजामहे । यद्वा । अर्कशोकैरर्चनीयैः प्रशस्यैर्दीप्तिकरणैः स्तोत्रैः साधनभूतैस्त्वां संभजामहे तस्मात् महि महत् नः अस्मदीयं स्तोत्रं श्रोषि शृणु । हे अग्ने नृतमाः स्तुतीनां नेतृतमा ऋत्विजः शवसा बलेन वायुं गन्तारम् । यद्वा । वायुमिव शवसा युक्तम् इन्द्रं न इन्द्रमिव देवता देवतात्मानं त्वां राधसा हविर्लक्षणेन धनेन पृणन्ति प्रीणयन्ति । देवताशब्दात् द्वितीयायाः ‘सुपां सुलुक्’ इति लुक् ॥

English translation:

“We celebrate you, who are most adorable, with sacred praises; hear, Agni, our laudation; the leaders (of rites) earnestly honour you with offerings, you, who are divine like Indra, and like vāyu in strength.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

With sacred praises: arkaśokaiḥ, praśasyair dītikaraṇaiḥ stotraiḥ = with excellent ilustrating praises, or an epither of Agni (yukta, endowed with, or possessed of excellent radiance, praśasuyair dīptibhir yuktam Agnim); yajurveda, 33.13: arkavat śucante, which shine like the sun;

Arkaśokaiḥ = mantraiḥ, with prayers

Since we have chosen you, most gladdening with (your) ray-flames, with our (chant-)flames, listen hard to us, Agni.
You, Āyu, like Indra by virtue of your power or your divinity, do the most manly ones fill with benefit.

This vs. has a number of metrical problems or peculiarities. In pāda a the caesura unusually splits the splv. suffix from its base: mandrá-tamam; pāda b has an unusual opening (on which see below). Pāda c is, at least by the Pp. analysis, not only a syllable short (hence Holland & van Nooten Rig Veda edition’s rest at 5), but has a bad cadence for a Triṣṭubh; for possible solutions, see disc. below. Pāda d also has a bad cadence, but a different one and not easy to fix.

Instr. arkaśokaíḥ unites the instrumentals arkaíḥ of 6a and the śocísā of 6d. I take it as a pun, with arka- representing both ‘ray’ and ‘chant’, both of which meanings are found for this stem in nearby passages: in the immediately preceding vs. 6a it means ‘ray’ and refers to the similarity of Agni’s rays to those of the sun; in the next hymn VI.5.5 it appears in a sequence of ritual items, adjacent to uktaíḥ, and must refer to priestly chants. In our passage “ray-flames” are attributed to Agni, “chant-flames” to “us.” In b, as noted above, the first word vavṛmáhe is metrically bad: a heavy 2nd syllable would be preferable, as it would in the other 4 occurrences of this 1st pl. pf., as well as in 2nd sg. vavṛṣé. Kümmel (459) plausibly suggests that the original reading of this form was *vuvūrmáhe, as we would expect for this seṭ root, which was redactionally changed, as aniṭ forms crept into this root. Note the echo -máhe máhi.

The accent on śróṣi is somewhat troubling, as it is very unlikely to begin a clause. One could construct such a meaning: “Since we have chosen you … as a great thing for us, listen, o Agni!” But the most natural way to construe the sequence is … naḥ śróṣi “listen to us” (cf., e.g., I.133.6, VI.26.1 (…) śrudhī́naḥ, etc.), as Oldenberg (ZDMG 55.292) also points out – which in turn requires that immediately preceding máhi be part of that clause to host the enclitic naḥ. Oldenberg (ZDMG 55.292-93 and Noten) suggests rather that śróṣi is still under the domain of hí, but this seems unlikely, since it would involve an asyndetic conjoining of a preterital perfect and a si-impv. (/subjunctive). I suggest that the accent was supplied redactionally on the basis of párṣi in the next vs. (8b) and, especially, ghóṣi in the next hymn (VI.5.6d), both in the same metrical position and receiving their accents honestly.

śróṣi is also the only attestation of this si-imperative, an isolated formation beside the very well-attested root aorist. In particular, there are no s-aor. subjunctive forms of the type that regularly support the si-impv. I do not entirely understand how or why it was formed, but, given the tight formulaic relationships between the hymns in this Agni cycle, I suggest it may have been based on semantically identical and rhyming ghóṣi in VI.5.6; as was discussed above, it is possible that the accent of śróṣi is owing to the same source. However, Michael Weiss reminds me that “s-forms of k’leu are very wide spread in Indo-European (Lith. klausyti, TB. klyaus· and there might even be an exact match for śróṣi in Messapic klaohi. Cf. also srauṣat. Nonetheless, I still favor an internal Skt. explanation.

As already noted, pāda c is both metrically deficient and afflicted with a bad cadence. Oldenberg (both ZDMG 55.293 and Noten) suggests restoring devátātā, as in 1a, also pāda final. Though this would fix both metrical problems and would also make contextual sense, I do not understand how such a corruption could have arisen. I prefer, and have adopted, Geldner’s suggestion (n. 7cd) to read vāyúm beginning pāda d as vā āyúm, with vā going with the previous pāda. devátā appears several times in a Triṣṭubh cadence followed by a monosyllable (IV.44.2, 58.10, VII.85.3) – so … devátā vā# would be a fine pāda-end – and the vā can easily conjoin the two instr.

śávasā devátā. The reanalysis of vā āyúm to vāyúm can have been based on pādainitial vāyúr in 5b. Agni is called Āyu on a number of occasions (see, e.g., I.31.11, X.20.7, and Grassmann s.v. āyú- def. 2). Although Geldner’s idea seems eminently sensible to me, it is passed over in silence by Renou An asterisk should be inserted before “Āyu” in the published translation

I do not see any way to improve the cadence in d. The splv. nṛ́tama- is not suitable for the cadence of any Rigvedic meter, though it also appears there in VI.33.3.

We have elected thee as most delightful for thy beams’ glow: hear our great laud, O Agni.
The best men praise thee as the peer of Indra in strength, mid Gods, like Viyu in thy bounty.

Denn dich, den Erfreulichsten, haben wir mit Flammengesängen erwählt, darum erhöre unser großes Wort, o Agni! Dich, den Ayu, überhäufen die besten Männer mit Ehrengabe, der dem Indra an Macht oder Göttlichkeit gleicht.

Denn dich, den holdesten durch Flammenstrahlen, erwählten wir mit Eifer, hör uns, Agni; Mit Kraft erfüll’n und Gut die besten Männer wie Indra dich und Vaju bei den Göttern.

Ведь это тебя, самого радостного, мы выбрали
(Нашими) пламенными песнями: услышь нашу великую (речь), о Агни!
Тебя, подобного Индре по силе и божественности,
(Подобного) Ваю, лучшие мужи наполняют избранным даром.

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• भुरिक्पङ्क्ति
• पञ्चमः

अन्नादि देनेवाले प्रशंसनीय होते हैं, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (अग्ने) अग्नि के समान वर्त्तमान जो आप (नः) हम लोगों के (महि) बड़े वचन को (श्रोषि) सुनते हैं उन (अर्कशोकैः) अन्न आदिकों के शोधनों से (मन्द्रतमम्) अत्यन्त आनन्द देनेवाले (त्वाम्) आप का हम लोग (ववृमहे) स्वीकार करते हैं और हे (नृतमाः) अत्यन्त अग्रणी जनो ! आप लोग (हि) जिस कारण से जैसे (देवता) जगदीश्वर सम्पूर्ण जगत् को प्रसन्न करता है, वैसे (शवसा) बल और (राधसा) धन से (वायुम्) प्राण आदि को (पृणन्ति) सुखी करते हैं उन (त्वा)आपको (इन्द्रम्) बिजुली को (न) जैसे वैसे हम लोग स्वीकार करते हैं ॥७॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । जो अन्नादिकों से अत्यन्त आनन्द देनेवाले, मनुष्यों में उत्तम मनुष्य, सम्पूर्ण संसार को उत्तम बुद्धियुक्त करते हैं, वे सत्कार करने के योग्य होते हैं ॥७॥

अन्वय: हे अग्ने ! यस्त्वं नो महि वचः श्रोषि तमर्कशोकैर्मन्द्रतमं त्वां वयं ववृमहे। हे नृतमा ! भवन्तो हि यथा देवता सर्वं जगत्पृणाति तथा शवसा राधसा वायुं पृणान्ति तं त्वेन्द्रं न वयं ववृमहे ॥७॥

अन्नादिदानाः प्रशंसनीयाः स्युरित्याह ॥

पदार्थान्वयभाषाः - (त्वाम्) (हि) यतः (मन्द्रतमम्) अतिशयेनानन्दकरम् (अर्कशोकैः) अन्नादीनां शोधनैः (ववृमहे) स्वीकुर्म्महे (महि) महत् (नः) अस्माकम् (श्रोषि) शृणोषि (अग्ने) पावक इव वर्त्तमान (इन्द्रम्) विद्युतम् (न) इव (त्वा) त्वाम् (शवसा) बलेन (देवता) जगदीश्वरः (वायुम्) प्राणादिकम् (पृणन्ति) सुखयन्ति (राधसा) धनेन (नृतमाः) अतिशयेन नायकाः ॥७॥

भावार्थभाषाः - अत्रोपमालङ्कारः । येऽन्नादिभिः परमानन्दप्रदातारो नरेषूत्तमाः सर्वं जगद्बोधयन्ति ते सत्कर्त्तव्या भवन्ति ॥७॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. अन्न इत्यादींनी आनंद देणारी उत्तम माणसे संपूर्ण जगाला उत्तम बुद्धिमान बनवितात, ती सत्कार करण्यायोग्य असतात. ॥ ७ ॥

• देवता - अग्निः
• ऋषिः - भरद्वाजो बार्हस्पत्यः
• छन्दः - त्रिष्टुप्

नू꣡ नो अग्ने अवृके꣡भिः सुअस्ति꣡
वे꣡षि रायः꣡ पथि꣡भिः प꣡र्षि अं꣡हः
ता꣡ सूरि꣡भ्यो गृणते꣡ रासि सुम्न꣡म्
म꣡देम · शत꣡हिमाः सुवी꣡राः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

nú ← nú (invariable)
{}

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

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

párṣi ← √pr̥- (root)
{number:SG, person:2, mood:IMP, voice:ACT}

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

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

véṣi ← √vī- 1 (root)
{number:SG, person:2, mood:IMP, voice:ACT}

gr̥ṇaté ← √gr̥̄- 1 (root)
{case:DAT, gender:M, number:SG, tense:PRS, voice:ACT}

rāsi ← √rā- 1 (root)
{number:SG, person:2, mood:IMP, voice:ACT}

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

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

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

mádema ← √mad- (root)
{number:PL, person:1, mood:OPT, tense:PRS, voice:ACT}

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

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

नु । नः॒ । अ॒ग्ने॒ । अ॒वृ॒केभिः॑ । स्व॒स्ति । वेषि॑ । रा॒यः । प॒थिऽभिः॑ । पर्षि॑ । अंहः॑ ।
ता । सूरिऽभ्यः॑ । गृ॒ण॒ते । रा॒सि॒ । सु॒म्नम् । मदे॑म । श॒तऽहि॑माः । सु॒ऽवीराः॑ ॥

• nū ← nu
• [adverb]
• “now; already.”

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

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

• ‘vṛkebhiḥ ← avṛkebhiḥ ← avṛka
• [noun], instrumental, plural, masculine
• “protective; safe.”

• svasti
• [noun], accusative, singular, neuter
• “prosperity; well-being; fortune; benediction; svasti [word]; well; luck.”

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

• rāyaḥ ← rai
• [noun], accusative, plural, masculine
• “wealth; possession; rai [word]; gold.”

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

• parṣy ← parṣi ← pṛ
• [verb], singular, Aorist conj./subj.
• “protect; promote; rescue; help.”

• aṃhaḥ ← aṃhas
• [noun], accusative, singular, neuter
• “trouble; sin.”

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

• sūribhyo ← sūribhyaḥ ← sūri
• [noun], dative, plural, masculine
• “patron.”

• gṛṇate ← gṛ
• [verb noun], dative, singular
• “praise.”

• rāsi ← rā
• [verb], singular, Present indikative
• “give; impart.”

• sumnam ← sumna
• [noun], accusative, singular, neuter
• “favor; benevolence; sumna [word]; entreaty; favor.”

• madema ← mad
• [verb], plural, Present optative
• “rut; intoxicate; delight; revel; rejoice; drink; ramp; exult.”

• śatahimāḥ ← śata
• [noun], neuter
• “hundred; one-hundredth; śata [word].”

• śatahimāḥ ← himāḥ ← hima
• [noun], nominative, plural, masculine
• “snow; frost; hima [word]; winter; tin; silver; pearl; sauvīrāñjana; year; ague; Himalayas; coldness.”

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

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

हे अग्ने नः अस्मान् अवृकेभिः । वृकाः स्तेनाः । तद्रहितैः पथिभिः मार्गैः रायः धनानि नु क्षिप्रं स्वस्ति क्षेमेण वेषि गमय प्रापय । अंहः अंहसः पापात् पर्षि । उक्तलक्षणैर्मार्गैः पारय चास्मान् । यानि त्वया सूरिभ्यः स्तोतृभ्यो देयानि सुम्नानि ता तानि सुम्नं सुम्नानि सुखानि गृणते स्तुवते मह्यं रासि देहि । वयं च शतहिमाः शतं हेमन्तान् संवत्सरान् सुवीराः । वीर्याज्जायन्त इति वीराः पुत्रादयः । शोभनपुत्रपौत्रादिसहिताः सन्तः मदेम हृष्याम ॥ ॥ ६ ॥

English translation:

“Quickly conduct us, Agni, by unmolested paths, to riches and prosperity; (convey us) beyond sin; those delights which you give to your adorers (extend) to him who (now) glorifies you, and may we, living for a hundred winters, and blessed with excellent posterity, be happy.”

Now for us, Agni, pursue well-being and riches along wolfless paths. Carry us across narrow straits.
Grant these things to the patrons and favor to the singer. – Having good heroes might we rejoice for a hundred winters.

Now, Agni, on the tranquil paths of riches come to us for our weal: save us from sorrow.
Grant chiefs and bard this boon. May we live happy, with hero children, through a hundred winters.

Nun erstrebe, o Agni, für uns auf wolfssicheren Wegen Glück und Reichtümer, hilf uns aus der Not! Diese schenke den Lohnherren, dem Sänger schenke deine Gunst! Wir wollen, hundert Winter lebend, als Meister frohlocken.

Nun führ zum Heil uns, Agni, mit den Holden, auf Reichthums Pfaden führe uns durch Drangsal; Der dies den Fürsten singt, dem schenke Huld du, froh sei’n wir, reich an Söhnen, hundert Winter.

Ну, Агни, иди благополучно по путям,
Где нет волков, к богатствам! Переправь нас через узость!
Дай эти (сокровища) покровителям, певцу – (твою) милость!
Пусть мы ликуем, живя сто зим, имея прекрасных мужей!

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• पङ्क्तिः
• पञ्चमः

अब विद्वानों के गुणों को कहते हैं ॥

पदार्थान्वयभाषाः - हे (अग्ने) विद्वन् ! जो आप (अवृकेभिः) चोरों से भिन्न जनों के साथ (नः) हम लोगों को (स्वस्ति) सुख (वेषि) व्याप्त करते हो तथा (पथिभिः) उत्तम मार्गों से (रायः) धनों को (नू) शीघ्र (पर्षि) पालन करते हो और (सूरिभ्यः) विद्वानों के लिये और (गृणते) स्तुति करते हुए के लिये (सुम्नम्) सुख को (रासि) देते हो तथा (अंहः) अपराध को दूर करते हो उन आपके साथ (ता) उक्त पदार्थों को प्राप्त होकर (शतहिमाः) सौ वर्ष पर्य्यन्त (सुवीराः) श्रेष्ठ वीर हम लोग (मदेम) आनन्द करें ॥८॥

भावार्थभाषाः - हे मनुष्यो ! चोरी और चोर के सङ्ग और अन्याय से पाप के आचरण का त्याग करके सुख को प्राप्त होकर सौ वर्ष युक्त होओ ॥८॥ इस सूक्त में अग्नि, ईश्वर और विद्वान् के गुण वर्णन करने से इस सूक्त के अर्थ की इससे पूर्व सूक्त के साथ सङ्गति जाननी चाहिये ॥ यह चौथा सूक्त और छठा वर्ग समाप्त हुआ ॥

अन्वय: हे अग्ने ! यस्त्वमवृकेभिर्नः स्वस्ति वेषि पथिभी रायो नू पर्षि सूरिभ्यो गृणते च सुम्नं रासि। अंहो दूरीकरोषि तेन सह ता प्राप्य शतहिमाः सुवीरा वयं मदेम ॥८॥

अथ विद्वद्गुणानाह ॥

पदार्थान्वयभाषाः - (नू) सद्यः (नः) अस्मान् (अग्ने) विद्वन् (अवृकेभिः) अचोरैः सह (स्वस्ति) सुखम् (वेषि) व्याप्नोषि (रायः) धनानि (पथिभिः) सुमार्गैः (पर्षि) पालयसि (अंहः) अपराधम् (ता) तानि (सूरिभ्यः) विद्वद्भ्यः (गृणते) स्तुतिं कुर्वते (रासि) ददासि (सुम्नम्) सुखम् (मदेम) आनन्देम (शतहिमाः) यावच्छतं वर्षाणि तावत् (सुवीराः) शोभनाश्च ते वीराश्च ॥८॥

भावार्थभाषाः - हे मनुष्याश्चौर्यं चोरसङ्गममन्यायात् पापाचरणं च विहाय सुखं प्राप्य शतायुषो भवेतेति ॥८॥ अत्राग्नीश्वरविद्वद्गुणवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इति चतुर्थं सूक्तं षष्ठो वर्गश्च समाप्तः ॥

भावार्थभाषाः - हे माणसांनो! चोरी, चोरांचा संग व अन्यायाने केलेले पापाचरण यांचा त्याग करून सुख प्राप्त करून शंभर वर्षे जगा. ॥ ८ ॥