०११

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

य᳓जस्व होतर् इषितो᳓ य᳓जीयान्
अ᳓ग्ने बा᳓धो मरु᳓तां न᳓ प्र᳓युक्ति
आ᳓ नो मित्रा᳓व᳓रुणा ना᳓सतिया
द्या᳓वा होत्रा᳓य पृथिवी᳓ ववृत्याः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

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

ná ← ná (invariable)

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

ā́ ← ā́ (invariable)

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

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

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

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

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

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

vavr̥tyāḥ ← √vr̥t- (root)
{number:SG, person:2, mood:OPT, tense:PRF, voice:ACT}

यज॑स्व । हो॒तः॒ । इ॒षि॒तः । यजी॑यान् । अग्ने॑ । बाधः॑ । म॒रुता॑म् । न । प्रऽयु॑क्ति ।
आ । नः॒ । मि॒त्रावरु॑णा । नास॑त्या । द्यावा॑ । हो॒त्राय॑ । पृ॒थि॒वी इति॑ । व॒वृ॒त्याः॒ ॥

• yajasva ← yaj
• [verb], singular, Present imperative
• “sacrifice; worship; worship.”

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

• iṣito ← iṣitaḥ ← iṣay ← √iṣ
• [verb noun], nominative, singular

• yajīyān ← yajīyas
• [noun], nominative, singular, masculine

• 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.”

• bādho ← bādhaḥ ← bādha
• [noun], nominative, singular, masculine

• marutāṃ ← marutām ← marut
• [noun], genitive, plural, masculine
• “Marut; vāta; wind; Vayu.”

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

• prayukti
• [noun], instrumental, singular, feminine

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

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

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

• nāsatyā ← nāsatya
• [noun], accusative, dual, masculine
• “Asvins; nāsatya [word].”

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

• hotrāya ← hotra
• [noun], dative, singular, neuter
• “yajña; sacrifice.”

• pṛthivī
• [noun], accusative, dual, feminine
• “Earth; pṛthivī; floor; Earth; earth; pṛthivī [word]; land.”

• vavṛtyāḥ ← vṛt
• [verb], singular, Perfect optative
• “behave; happen; exist; return; dwell; die; roll; continue; act; exist; feed on; issue; move; travel; proceed; turn; situate; drive; account for; begin; do; inhere; revolve.”

हे होतः देवानामाह्वातः अग्ने यजीयान् यष्टृतमस्त्वम् इषितः प्रेषितोऽस्माभिः प्रार्थितः सन् । न इति संप्रत्यर्थे । संप्रति प्रयुक्ति प्रयुक्तौ प्रयुज्यमाने यज्ञे मरुतां देवानां बाधः शत्रूणां बाधकं गणं यजस्व । यद्वैतद्वाक्यद्वयम् । हे होतरग्ने यजस्व देवानित्येकं वाक्यम् । प्रयुज्यत इति प्रयुक्ति बलम् । मरुतां न प्रयुक्ति मरुतां बलमिवास्मच्छत्रून् बाधः बाधस्वेति द्वितीयं वाक्यम् । अपि च मित्रावरुणा । अहरभिमानी देवो मित्रो वरुणो रात्र्यभिमानी । तौ च नासत्या सत्यस्य नेतारौ सत्यस्वभावावेव वा नासिकाप्रभवौ वाश्विनौ द्यावापृथिवी दिवं च पृथिवीं च एतांश्च देवान् होत्राय अस्मद्यज्ञाय तदर्थम् आ ववृत्याः आवर्तय आवहेत्यर्थः ॥

English translation:

“{Text is missing}”

Perform sacrifice yourself as superior sacrificer, o Hotar Agni, when prompted, pressingly as if at the hitching up of the Maruts.
Here to us you should turn Mitra and Varuṇa, the Nāsatyas, Heaven and Earth to the Hotar-work.

Although the vs. seems superficially straightforward, it presents a number of small difficulties. We might start with the meter of pāda c: in order to reach 11 syllables, something has to be distracted. Holland & van Nooten Rig Veda edition suggest nā́satiyā, but this produces a bad cadence: - ⏑ ⏑ ×. Oldenberg (ZDMG 55.300 and Noten) instead suggests distracting the initial preverb ā́, which produces an even worse cadence (-ṇā nā́satyā

• • • ×). And the third possibility, náasatyā, produces a third type of bad cadence (⏑⏑ - ×). Only if we could read the first vowel of nā́satyā as distracted - ⏑ can we fix the cadence, but there is no real license for this.

The first morphological problem is bā́dhaḥ in pāda b. Grassmann takes it as the acc. pl.

of a root noun ‘Treiber, Förderer’, but it is hard to fit this into the passage semantically. Schindler (Rt. nouns) finds the passage unclear and does not commit to a root noun interpr., much less a case form. Scarlatta (346-47) takes it as a root noun, but in the abl. sg. (“aus dem Drängen heraus”), in which he calls a “hoffnungslos obskur” passage – a characterization that, given the super-abundance of hopelessly obscure parts of the RV, seems rather overdramatic for this minor conundrum. With Oldenberg (ZDMG 55.300), Geldner, and Renou – and pace Scarlatta (346-47) – I take bā́dhaḥ as an adverbially used neut. s-stem, like (and perhaps truncated from) sabā́dhaḥ, also an adverbially nom.-acc. s-stem, which, however, Scarlatta also thinks is an old abl. sg. of the root noun. However, even if Scarlatta should be right, the interpr. of bā́dhaḥ as abl. sg.

of a root noun could be adapted to the adverbial interpr. with one further step (as he recognizes): ‘out of urgency’ à ‘urgently’.

The next question is the application of the simile marútāṃ ná práyukti and the morphological identity of the last word. To start with the latter, with most interpr. I take it as an instr. *-tī shortened in pause (or, with a more modern descrip., with loss of its final laryngeal in pause [and here before a vowel beginning the next hemistich]). But what does the hitching up of the Maruts have to do with Agni’s sacrificial performance? My assumption is that the simile is limited to qualifying the adverbial bā́dhaḥ ‘pressingly, urgently’. Since everything the Maruts do is precipitous, no doubt the yoking up of their horses is performed with the same urgency, to get on the road as soon as possible. Both Geldner and Renou push prá √yuj further than I think it should go – to ‘impulsion, instigation’ (“wie auf Betreiben der Marut” and “à l’instigation des Marut” respectively), a sense that seems distant from the ‘yoke, hitch up’ sense of √yuj. I also don’t see that the Maruts would be the ones to set Agni’s sacrificing in motion; they are not even associated with the dawn sacrifice and don’t have much to do with Agni. My “at the hitching up” reads as if it were a locative. Though that tr. was made for English parsing reasons, I might slightly alter it to “with the hitching up.” In pāda d both Geldner and Renou (flg. Grassmann’s interpr.) take hotrā́ya as simply referring to the sacrifice (e.g., “zu unserem Opfer”), but hotrá- is elsewhere not the sacrifice, but the office of Hotar or the performance of the Hotar’s duties. My tr. (“turn [various gods] to the Hotar-work”) makes it seem that those gods will perform that office, but, since Agni is the Hotar par excellence (see, e.g., pāda a, also 2a, 6a), it must rather be that Agni is urged to cause the gods to turn towards his own performance of his duties. It might be clearer if the tr. read “toward my Hotar-work.”

EAGERLY Sacrifice thou, most skilful, Agni! Priest, pressing on as if the Maruts sent thee.
To our oblation bring the two Nasatyas, Mitra and Varuna and Earth and Heaven.

Opfere, o Hotri, da du aufgefordert bist, als der besser Opfernde dringlich wie auf Betreiben der Marut, o Agni! Du sollst Mitra und Varuna, die Nasatya´s, Himmel und Erde, zu unserem Opfer herbringen.

Aufs beste opfre, Priester, du den Helden, erregt wie durch der Maruts Antrieb, Agni; Zu unserm Opfer wende her die Ritter, den Varuna und Mitra, Erd’ und Himmel.

Жертвуй, о хотар, приглашенный (нами) как жертвующий лучше (всякого другого),
О Агни, упорно, словно по настоянию Марутов!
Да повернешь ты Митру-Варуну, Насатьев,
Небо и Землю к нашему жертвоприношению!

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• निचृत्त्रिष्टुप्
• धैवतः

अब छः ऋचावाले ग्यारवें सूक्त का आरम्भ है, उसके प्रथम मन्त्र में फिर विद्वानों को क्या करना चाहिये, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (होतः) दाता और (अग्ने) अग्नि के समान तेजस्वी विद्वज्जन ! (यजीयान्) अतिशय यज्ञ करनेवाले (इषितः) प्रेरणा लिये गये जैसे (नासत्या) असत्य आचरण से रहित (मित्रावरुणा) प्राण और उदान वायु के समान अध्यापक और उपदेशक जन (होत्राय) ग्रहण करने और देनेवाले के लिये (द्यावा) अन्तरिक्ष और (पृथिवी) पृथिवी मिलाते हैं, वैसे (नः) हम लोगों को (प्रयुक्ति) प्रयोग करते हैं पदार्थों का जिसमें वह कर्म्म (आ) सब प्रकार से (ववृत्याः) प्रवृत्त कराइये और (मरुताम्) वायु के सदृश मनुष्यों की (बाधः) रुकावट (न) जैसे वैसे वर्तमान दिन को निवृत्त कर (यजस्व) उत्तम प्रकार मिलाइये ॥१॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । जो विद्वान् जन प्राण और उदान वायु के सदृश प्रिय और पुरुषार्थी होते हैं, वे सब के लिये सुख प्राप्त कराने योग्य होते हैं ॥१॥

अन्वय: हे होतरग्ने ! यजीयानिषितस्त्वं यथा नासत्या मित्रावरुणा होत्राय द्यावापृथिवी सङ्गमयतस्तथा नोऽस्मान् प्रयुक्ति आ ववृत्या मरुतां बाधो न वर्त्तमानं दिनं निवर्त्य यजस्व ॥१॥

पुनर्विद्वद्भिः किं कर्त्तव्यमित्याह ॥

पदार्थान्वयभाषाः - (यजस्व) सङ्गमय (होतः) दातः (इषितः) प्रेरितः (यजीयान्) अतिशयेन यष्टा (अग्ने) अग्निरिव विद्वन् (बाधः) निरोधः (मरुताम्) वायूनामिव मनुष्याणाम् (न) इव (प्रयुक्ति) प्रयुञ्जते यस्मिंस्तत् कर्म्म (आ) (नः) अस्मान् (मित्रावरुणा) प्राणोदानाविवाऽध्यापकोपदेशकौ (नासत्या) अविद्यमानासत्याचरणौ (द्यावा) (होत्राय) आदानाय दानाय वा (पृथिवी) (ववृत्याः) वर्त्तयेः ॥१॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः । ये विद्वांसः प्राणोदानवत् प्रियाः पुरुषार्थिनश्च भवन्ति ते सर्वार्थं सुखं सङ्गमयितुमर्हन्ति ॥१॥

या सूक्तात अग्नी व विद्वानाच्या गुणांचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची पूर्व सूक्तार्थाबरोबर संगती जाणावी.

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जे विद्वान प्राण व उदान वायूप्रमाणे प्रिय व पुरुषार्थाr असतात ते सर्वांना सुख देण्यायोग्य असतात. ॥ १ ॥

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

तुवं᳓ हो᳓ता मन्द्र᳓तमो नो अध्रु᳓ग्
अन्त᳓र् देवो᳓ विद᳓था म᳓र्तियेषु
पवाक᳓या+ जुहु᳓वा व᳓ह्निर् आसा᳓
अ᳓ग्ने य᳓जस्व तनु᳓वं त᳓व स्वा᳓म्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

antár ← antár (invariable)

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

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

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

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

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

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

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

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

svā́m ← svá- (pronoun)
{case:ACC, gender:F, number:SG}

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

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

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

त्वम् । होता॑ । म॒न्द्रऽत॑मः । नः॒ । अ॒ध्रुक् । अ॒न्तः । दे॒वः । वि॒दथा॑ । मर्ते॑षु ।
पा॒व॒कया॑ । जु॒ह्वा॑ । वह्निः॑ । आ॒सा । अग्ने॑ । यज॑स्व । त॒न्व॑म् । तव॑ । स्वाम् ॥

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

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

• mandratamo ← mandratamaḥ ← mandratama
• [noun], nominative, singular, masculine

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

• adhrug ← adhruk ← adruh
• [noun], nominative, singular, masculine
• “friendly; benign.”

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

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

• vidathā ← vidatha
• [noun], instrumental, singular, neuter
• “meeting; wisdom; council.”

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

• pāvakayā ← pāvaka
• [noun], instrumental, singular, feminine
• “pure; purifying; pure; āgneya; clear; bright; bright.”

• juhvā ← juhū
• [noun], instrumental, singular, feminine
• “tongue; fire; ladle.”

• vahnir ← vahniḥ ← vahni
• [noun], nominative, singular, masculine
• “fire; digestion; Plumbago zeylanica; Agni; vahni; draft horse; three; sacrificial fire; Vahni; gold; southeast; citron; charioteer; leader.”

• āsāgne ← āsā ← ās
• [noun], instrumental, singular, neuter
• “mouth.”

• āsāgne ← 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.”

• yajasva ← yaj
• [verb], singular, Present imperative
• “sacrifice; worship; worship.”

• tanvaṃ ← tanvam ← tanū
• [noun], accusative, singular, feminine
• “body; self; own(a); person; form.”

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

• svām ← sva
• [noun], accusative, singular, feminine
• “own(a); respective(a); akin(p); sva [word]; individual; present(a); independent.”

हे अग्ने त्वं मर्त्येषु मनुष्येषु अन्तः मध्ये वर्तमानः विदथा विदथे यज्ञे होता देवानामाह्वाता भवसि । कीदृशस्त्वम् । मन्द्रतमः स्तुत्यतमः नः अस्माकम् अध्रुक् अद्रोग्धास्मदर्थं द्रोहरहितो वा। सर्वदा मित्रभूत इत्यर्थः ।“देवः दानादिगुणयुक्तः । अपि च हे अग्ने जुह्वा । हूयन्तेऽस्यामाहुतय इति जुहूर्ज्वाला । तया पावकया शोधयित्र्या आसा आस्येन देवानामास्यभूतया वह्निः हविषां वोढा त्वं तव स्वां स्वभूतां स्विष्टकृदाख्यां तन्वं तनूं यजस्व ॥

English translation:

“{Text is missing}”

You are our most gladdening Hotar, without deceit, god among men through (all) the rites.
As the conveyor (of oblations) with your mouth, o Agni, with your pure tongue perform sacrifice yourself to your own self.

ā́yásmin tvé … yákṣat. I would now alter the tr. here to “For even the wealthy Holy Place longs to sacrifice in you to the gods, to their races, for the singer”

– though I am still bothered by the prá.

Another problem in this syntagm is devā́ñ jánma. Oldenberg (explicitly, ZDMG 55.300) and Geldner (in tr.) take devā́n as a gen. pl., a form that could either represent the survival of a very archaic PIE gen. in *-ōm or the truncation of the standard form devā́nām. I do not think this nec., subscribing to Renou’s assertion (in n.) “devā́ñ jánma ne comporte pas de désinence abrégée our archaïque, mais signifie «la génération (, à savoir) les dieux»,” with devā́n and jánma as parallel acc. In the second hemistich the referent of the subj., vépiṣṭho áṅgirasām … vípraḥ is in question. Geldner, flg. Sāyaṇa., suggests the current poet, and the presence of the singer in b (gṛṇaté) might support this view. However, his superlative status among the Aṅgirases makes it more likely that it is Agni. Cf. the similar expression in I.127.1 jyéṣṭham ángirasāṃ vipra “(We call upon you), o inspired poet, as the oldest/most important of the Aṅgirases,” as well as the fairly frequent use of áṅgirastama- ‘first/best of the Aṅgirases’ for Agni (I.31.2, 75.2; VIII.23.10, 43.18, 44.8). If Agni is the referent, there has been a switch from 2nd ps. reference (tvé in pāda a) to 3rd ps.

reference here, but this is hardly novel. See the next vs. (5).

As disc. ad VI.3.6, I interpr. rebhá- not as ‘singer’, but as ‘hoarse/huskyvoiced (singer)’, sometimes used of Agni, whose crackling is likened to singing. He is so identified nearby in VI.3.6, and the use of this adj. here is another piece of evidence that Agni is the referent of the subject in this hemistich.

In d chandáḥ is taken by Grassmann as the sole example of suffix-accented thematic chandá- (not only in the RV but, acdg. to Whit, Rts., anywhere), beside chánda-. Grassmann glosses our form ‘singend, preisend’ and chánda- as ‘glänzend, strahlend’; Geldner, by contrast, takes it as an s-stem and dismisses the accent: “chandáḥ doch wohl für chándaḥ.” Pointing to the suggestive juxtaposition mádhu chandáḥ here, a near exact match for the PN madhuchandaḥ, to whom the first ten hymns in the RV are ascribed (though the name doesn’t appear in the RV text), he tr. “seine süsse Weise.” Renou follows suit (“le doux chant”), with the somewhat cryptic note “chandáḥ «qui charme», comme chándaḥ.” (Curiously, Oldenberg doesn’t comment.) Although I would like to be able to follow their interpr., with chandáḥ an anomalously accented neut. sstem, rather than an -á-stem with Grassmann, I do not see any way to get the suffix accent redactionally or grammatically. My interpr. again introduces complications, but in this case I think they are necessary to avoid positing arbitrary accent shifts. I would suggest that the form is an s-stem, derivationally related to neut. chándas- ‘rhythm, meter,’ showing the usual rightward accent shift of adjectival possessive derivatives to neut. s-stems – hence ‘having rhythm’. I wish that the form in the text were chandā́s (chandā́in sandhi), describing Agni the poet, but it is not. I therefore think it is either a neut. used adverbially (“rhythmically” as in the published translation) or that it qualifies mádhu “rhythmic honey,” of the song.

Thou art our guileless, most delightful Herald, the God, among mankind, of holy synods.
A Priest with purifying tongue, O Agni, sacrifice with thy mouth to thine own body.

Du bist unser wohlredendster, nie trügender Hotri, der Gott, der unter den Sterblichen die Opfer zustande bringt. Als der Wortführer mit lauterer Zunge opfere dir selbst, o Agni!

Du bist uns hold, der angenehmste Priester, ein Gott bei Menschen, zwischen beiden Scharen; Du bist’s, der darbringt mit der Flammenzunge, o opfre, Agni, deinen eignen Körper.

Ты наш хотар, самый веселый, лишенный обмана,
(Пребывающий) среди жертвенных раздач, бог среди смертных.
(Ты своим) очищающим языком, (своим) ртом (действующий) как возница (жертв), о Агни,
Принеси в жертву свое собственное тело!

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• निचृत्पङ्क्ति
• पञ्चमः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (अग्ने) अग्नि के समान परोपकार के सहित वर्त्तमान विद्वन् जन ! जैसे (मन्द्रतमः) अतिशय आनन्द करानेवाले (होता) दाताजन (विदथा) यज्ञ के (अन्तः) मध्य में (देवः) प्रकाशमान (वह्निः) धारण करनेवाला अग्नि (आसा) मुख के सदृश (पावकया) पवित्र करनेवाली ज्वाला से (जुह्वा) ग्रहण करता वा देता जिससे उससे (नः) हम लोगों को और (तव) आपके सम्बन्ध में (स्वाम्) अपने (तन्वम्) शरीर को मिलाता है, वैसे (त्वम्) आप (मर्त्येषु) मनुष्यों में (अध्रुक्) किसी से न द्रोह करनेवाले होते हुए हम लोगों वा हम लोगों के शरीरों को (यजस्व) उत्तम प्रकार मिलिये ॥२॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । जैसे बिजुली, सूर्य्य और भूमि में हुए तेजस्वी पदार्थों के रूप से अग्नि सम्पूर्ण जगत् का उपकार करता है, वैसे ही विद्वान् जन जगत् को आनन्दित करते हैं ॥२॥

अन्वय: हे अग्ने विद्वन् ! यथा मन्द्रतमो होता विदथाऽन्तर्देवो वह्निरासेव पावकया जुह्वा नस्तव स्वां तन्वं सङ्गमयति तथा त्वं मर्त्येष्वध्रुक्सन्नस्मानस्माकं शरीराणि च यजस्व ॥२॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (त्वम्) (होता) दाता (मन्द्रतमः) अतिशयेनानन्दयिता (नः) अस्मान् (अध्रुक्) यः कञ्चिन्न द्रोग्धि (अन्तः) मध्ये (देवः) देदीप्यमानः (विदथा) विदथे यज्ञे (मर्त्येषु) मनुष्येषु (पावकया) पवित्रकारिकया ज्वालया (जुह्वा) जुहोति गृह्णाति ददाति वा यया (वह्निः) वोढा (आसा) मुखेनेव (अग्ने) अग्निरिव परोपकारिन् (यजस्व) सङ्गच्छस्व (तन्वम्) (तव) (स्वाम्) स्वकीयाम् ॥२॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः । यथा विद्युत्सूर्यभौमरूपेणाग्निः सर्वजगदुपकरोति तथैव विद्वांसो जगदानन्दयन्ति ॥२॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जसे विद्युत, सूर्य व भूमीतील तेजस्वी अग्नी संपूर्ण जगावर उपकार करतो तसेच विद्वान लोक जगाला आनंदित करतात. ॥ २ ॥

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

ध᳓निया चिद् धि᳓ त्वे᳓ धिष᳓णा व᳓ष्टि
प्र᳓ देवा᳓ञ् ज᳓न्म गृणते᳓ य᳓जध्यै
वे᳓पिष्ठो अ᳓ङ्गिरसां य᳓द् ध वि᳓प्रो
म᳓धु छन्दो᳓ भ᳓नति रेभ᳓ इष्टउ᳓

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
cit ← cit (invariable)

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

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

hí ← hí (invariable)

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

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

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

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

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

prá ← prá (invariable)

yájadhyai ← √yaj- (root)
{case:DAT, number:SG, tense:PRS}

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

ha ← ha (invariable)

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

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

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

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

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

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

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

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

धन्या॑ । चि॒त् । हि । त्वे इति॑ । धि॒षणा॑ । वष्टि॑ । प्र । दे॒वान् । जन्म॑ । गृ॒ण॒ते । यज॑ध्यै ।
वेपि॑ष्ठः । अङ्गि॑रसाम् । यत् । ह॒ । विप्रः॑ । मधु॑ । छ॒न्दः । भन॑ति । रे॒भः । इ॒ष्टौ ॥

• dhanyā ← dhanya
• [noun], nominative, singular, feminine
• “fortunate; auspicious; affluent.”

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

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

• tve ← tvad
• [noun], locative, singular
• “you.”

• dhiṣaṇā
• [noun], nominative, singular, feminine
• “heaven and earth.”

• vaṣṭi ← vaś
• [verb], singular, Present indikative
• “desire; agree; call; care; like; love.”

• pra
• [adverb]
• “towards; ahead.”

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

• janma ← janman
• [noun], accusative, singular, neuter
• “birth; reincarnation; lineage; origin; race; metempsychosis; parentage; descent; appearance; age; birthplace; beginning; being.”

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

• yajadhyai ← yaj
• [verb noun]
• “sacrifice; worship; worship.”

• vepiṣṭho ← vepiṣṭhaḥ ← vepiṣṭha
• [noun], nominative, singular, masculine

• aṅgirasāṃ ← aṅgirasām ← aṅgiras
• [noun], genitive, plural, masculine
• “Aṅgiras; Aṅgiras; Brahman; Atharva-Veda; aṅgiras [word]; Aṅgiras.”

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

• yaddha ← ha
• [adverb]
• “indeed; ha [word].”

• vipro ← vipraḥ ← vipra
• [noun], nominative, singular, masculine
• “Brahmin; poet; singer; priest; guru; Vipra.”

• madhu
• [noun], accusative, singular, neuter
• “sweet; deft.”

• cchando ← chandaḥ ← chandas
• [noun], accusative, singular, neuter
• “Veda; meter; chandas [word]; hymn; meter; meter.”

• bhanati ← bhan
• [verb], singular, Present indikative

• rebha ← rebhaḥ ← rebha
• [noun], nominative, singular, masculine
• “bard; eulogist.”

• iṣṭau ← iṣṭi
• [noun], locative, singular, feminine
• “seeking.”

धन्या धनमिच्छन्ती धनहेतुभूता धिषणा स्तुतिर्हे अग्ने त्वे त्वां वष्टि कामयते । चिद्धि इत्येतत् पादपूरणम् । किमर्थम् । देवान् यष्टव्यानिन्द्रादीन् प्र यजध्यै प्रकर्षेण यष्टुं त्वदीयं जन्म प्रादुर्भावं गृणते स्तुवते यजमानायेदृग्भूतयजमानार्थम् । यद्ध यदा खलु अङ्गिरसाम् ऋषीणां मध्ये वेपिष्ठः अतिशयेन स्तुतेः प्रेरयिता विप्रः मेधावी रेभः स्तोता भरद्वाजः इष्टौ यज्ञे मधु मधुवत् मदकरं छन्दः स्तोत्रं भनति उच्चारयति तदा धिषणा वष्टीत्यन्वयः ।

English translation:

“{Text is missing}”

For even the wealthy Holy Place longs for (this) in regard to you, (to put you) forward to sacrifice to the gods, to their races, for the singer,
when the most inspired of the Aṅgirases, the inspired poet rhythmically speaks his honey, hoarse-voiced in his quest.

There are several metrical problems in this vs. Pāda c has the caesura after 3; there seems no way to remedy this, and the rest of the meter is fine. Pāda a is rather more interesting: the Saṃhitā text as given yields 10 syllables; there are two possible distractions: dhán(i)yā (Holland & van Nooten Rig Veda edition’s choice) and t(u)vé, but both produce the same bad cadence (⏑ - - ×). As Oldenberg points out (ZDMG 55.300 and Noten), if we distract neither of these choices, the vs. reads fine until the last word, with an opening of five and dhiṣáṇā taking post-caesura position. (It is worth noting that dhiṣáṇā- is almost always immediately post-caesura, whether after an opening of 4 or of 5.) All that’s wanting to make a fine Triṣṭubh line is a single light syllable preceding váṣṭi.

Although I would not presume to supply such a syllable (nor does Oldenberg), it does seem preferable to allow for a rest here with syncopation, rather than to choose one of the two possible distractions that yield a bad cadence.

The syntax and exact sense of the first hemistich are somewhat unclear. Geldner and Renou take the pādas together, with dhiṣáṇā as subj. both of váṣṭi and of the infin.

yájadhyai (approx. “the Holy Place wishes to sacrifice in you …”). I have two objections to this interpr.: 1) as Oldenberg (ZDMG 55.300) points out (sim. Renou; see below), it is Agni who should be doing the sacrificing (though I.109.4, where dhiṣánā presses soma willingly [uśatī́], renders this objection less forceful); 2) the prá beginning pāda b suggests that there’s an intermediate verb form between váṣṭi and the infinitive or at least that there’s a subclausal break at the pāda boundary. Renou also notices the 2nd problem indirectly, suggesting in his n. an alternative tr. “elle veut (ceci): qu’(Agni) sacrifie en avant” (with the prá presumably represented by “en avant”). My published translation

reflects such an intermediate verb form, from a supplied form of √dhā, with a form of ‘you’ also to be supplied — with the sense “to (put) (you) forward to sacrifice …” For √dhā + yájadhyai see nearby VI.15.15 ní tvā dadhīta ródasī yájadhyai “One should set you [=Agni] down, to sacrifice to the two world-halves.” The locution dhiṣáṇā √dhā is also quite common, aided by real or pseudo-etymological association; cf. III.31.13 … dhiṣánā … dhā́t; III.56.6 dhiṣaṇe … dhāḥ, IV.34.1 …

dhiṣáṇā … ádhāt; VI.19.2 … dhiṣáṇā … dhāt; VII.90.3 … dhiṣáṇā dhāti. However, I am now no longer sure that my objections to the standard tr. are strong enough to merit the additional complexity of my published interpr., and I am also disturbed by having to interpr. loc. tvé as “in regard to you.” The next hymn contains a passage that strongly encourages construing tvé here with yájadhyai “to sacrifice in you”:

For even the blessed longing that is in thee would bring the Gods down to the singer’s worship,
When the Angirases’ sagest Sage, the Poet, sings the sweet measure at the solemn service.

Denn auch die reichmachende Dhisana wünscht in dir dem Geschlecht der Götter für den Sänger zu opfern, wenn der beredteste Redner der Angirasen als Lobredner seine süße Weise im Wunsch nach den Göttern ertönen läßt.

In dir ja will die reiche Opferschale dem Götterstamme opfern für den Sänger; Wenn preisend nun der weiseste der weisen, der Dichter singend rühmt den Trank beim Opfer.

Ведь даже сама обогащающая Дхишана хочет в тебя
Принести жертву роду богов для певца,
Когда самый вдохновенный из Ангирасов поэт
Исполняет сладкую песнь в поисках (богов), (он) прославитель.

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• निचृत्त्रिष्टुप्
• धैवतः

फिर वे कैसे होकर क्या करें, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे विद्वन् ! जो (हि) निश्चित (त्वे) आपके रहते (धन्या) धन को प्राप्त हुई (धिषणा) बुद्धि, अन्तरिक्ष वा पृथिवी (देवान्) विद्वानों की (प्र, वष्टि) कामना करती है उन (अङ्गिरसाम्) प्राणों के सदृश विद्वनों के (जन्म) जन्म को (यजध्यै) उत्तम प्रकार प्राप्त होने को जो (गृणते) स्तुति करते हैं और (यत्) जो (ह) निश्चित (वेपिष्ठः) अतिशय कम्पानेवाला (विप्रः) बुद्धिमान् (रेभः) स्तुतिकर्त्ता (इष्टौ) विज्ञान के बढ़ानेवाले यज्ञ में (मधु) माधुर्य गुण से युक्त विज्ञान और (छन्दः) स्वतन्त्रता को (भनति) कहता है (चित्) उन्हीं सब को हम लोग ग्रहण करें ॥३॥

भावार्थभाषाः - जो बुद्धि और विद्वानों के सङ्ग से विद्या की कामना करते और अन्यों को उपदेश देते हैं, वे धन्य हैं ॥२ ॥

अन्वय: हे विद्वन् ! या हि त्वे धन्या धिषणा देवान् प्रवष्टि तेषामङ्गिरसां जन्म यजध्यै ये गृणते यद्ध वेपिष्ठो विप्रो रेभ इष्टौ [मधुच्छन्दः] भनति तांश्चित् सर्वान् वयं गृह्णीयाम ॥३॥

पुनस्ते कीदृशा भूत्वा किं कुर्युरित्याह ॥

पदार्थान्वयभाषाः - (धन्या) धनं लब्धा (चित्) अपि (हि) (त्वे) त्वयि (धिषणा) प्रज्ञा द्यौः पृथिवी वा (वष्टि) कामयते (प्र) (देवान्) विदुषः (जन्म) (गृणते) स्तुवन्ति (यजध्यै) यष्टुं सङ्गन्तुम् (वेपिष्ठः) अतिशयेन कम्पकः (अङ्गिरसाम्) प्राणानामिव विदुषाम् (यत्) यः (ह) किल (विप्रः) मेधावी (मधु) माधुर्य्यगुणोपेतं विज्ञानम् (छन्दः) स्वातन्त्र्यम् (भनति) वदति (रेभः) स्तोता (इष्टौ) विज्ञानवर्धके यज्ञे ॥३॥

भावार्थभाषाः - ये प्रज्ञया विद्वत्सङ्गेन विद्या कामयन्तेऽन्यानुपदिशन्ति च ते धन्याः सन्ति ॥३॥

भावार्थभाषाः - जे बुद्धी व विद्वानांच्या संगतीने विद्येची कामना करतात व इतरांना उपदेश करतात ते धन्य असतात. ॥ ३ ॥

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

अ᳓दिद्युतत् सु᳓ अ᳓पाको विभा᳓वा
अ᳓ग्ने य᳓जस्व रो᳓दसी उरूची᳓
आयुं᳓ न᳓ यं᳓ न᳓मसा रात᳓हव्या
अञ्ज᳓न्ति सुप्रय᳓सम् प᳓ञ्च ज᳓नाः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ádidyutat ← √dyut- (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:ACT}

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

sú ← sú (invariable)

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

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

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

urūcī́ ← uruvyáñc- (nominal stem)
{case:ACC, gender:F, number:DU}

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

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

ná ← ná (invariable)

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

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

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

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

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

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

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

अदि॑द्युतत् । सु । अपा॑कः । वि॒भाऽवा॑ । अग्ने॑ । यज॑स्व । रोद॑सी॒ इति॑ । उ॒रू॒ची इति॑ ।
आ॒युम् । न । यम् । नम॑सा । रा॒तऽह॑व्याः । अ॒ञ्जन्ति॑ । सु॒ऽप्र॒यस॑म् । पञ्च॑ । जनाः॑ ॥

• adidyutat ← dyut
• [verb], singular, Redupl. Aorist (Ind.)
• “shine; inflame.”

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

• apāko ← apākaḥ ← apāka
• [noun], nominative, singular, masculine
• “unfestering.”

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

• vibhāvāgne ← 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.”

• yajasva ← yaj
• [verb], singular, Present imperative
• “sacrifice; worship; worship.”

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

• urūcī ← uruvyañc
• [noun], accusative, dual, neuter
• “extensive; wide.”

• āyuṃ ← āyum ← āyu
• [noun], accusative, singular, masculine

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

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

• namasā ← namas
• [noun], instrumental, singular, neuter
• “adoration; court; namas [word]; bow; salute.”

• rātahavyā ← rāta ← rā
• [verb noun]
• “give; impart.”

• rātahavyā ← havyāḥ ← havya
• [noun], nominative, plural, masculine
• “Havya; offering; havya [word].”

• añjanti ← añj
• [verb], plural, Present indikative
• “smear; anoint; mix; color.”

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

• suprayasam ← prayasam ← prayas
• [noun], accusative, singular, masculine
• “food; dainty; enjoyment.”

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

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

अयमग्निः सु अदिद्युतत् । सुष्ठु द्योतते दीप्यते । कथंभूतः । अपाकः । पाकः पक्तव्यप्रज्ञो मूर्खः । तद्विलक्षणोऽपाकः । विभावा दीप्तिमान् । शेषः प्रत्यक्षकृतः । हे अग्ने स त्वम् उरूची उरु विस्तीर्णमञ्चन्त्यौ विस्तृते रोदसी द्यावापृथिव्यौ यजस्व हविषा पूजय । आयुं न मनुष्यमतिथिमिव यं पञ्च जनाः मनुष्या ऋत्विग्यजमानलक्षणाः रातहव्याः दत्तहविष्काः सन्तः सुप्रयसं शोभनहविर्लक्षणान्नमग्निं नमसा अन्नेन हविर्लक्षणेन अञ्जन्ति सिञ्चन्ति तर्पयन्ति स त्वं यजस्वेत्यन्वयः॥

English translation:

“{Text is missing}”

He has flashed, the very clever, wide-radiant one. O Agni, perform sacrifice yourself to the two world-halves of broad extent—
(you, Agni,) whom, like Āyu, they anoint with reverence—the five
peoples having bestowed oblations (anoint) him who receives the
pleasurable offerings.

On svápāka- see comm. ad IV.3.2.

Note the switch from 3rd ps. reference (pāda a) to 2nd ps. (b). The 2nd ps.

reference continues by default through the rest of the vs., though the published translation appears to switch back to 3rd ps.: (“(anoint) him …”) for Engl. convenience.

Bright hath he beamed, the wise, the far-refulgent. Worship the two widespreading Worlds, O Agni,
Whom as the Living One rich in oblations the Five Tribes, bringing gifts, adorn with homage.

Er ist aufgeleuchtet mit schöner Kehrseite erstrahlend. O Agni, opfere du den geräumigen Rodasi, den die fünf Völker unter Verneigung Opfer bringend wie den Ayu salben, den Gutbewirteten.

O Agni, opfre beiden weiten Welten; er strahle leuchtend aus der Ferne kommend, Den Opfer bringend die fünf Stämme salben mit Ehrfurcht wie den Wandrer, der zum Mahl kommt.

Он вспыхнул, ярко сверкая, (бог,) прекрасный (и) со спины.
О Агни, принеси жертву двум широким половинам вселенной,
(Ты,) кого, словно Аю, с поклонением умащают
Дающие жертвы, обладателя прекрасных жертвенных услад - пять народов.

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• विराट्त्रिष्टुप्
• धैवतः

फिर विद्वान् जन कैसे हों, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (अग्ने) अग्नि के समान वर्तमान विद्वज्जन ! (रातहव्याः) दिये गये देने योग्य (पञ्च) पाँच (जनाः) प्राणों के सदृश वर्त्तमान जन (नमसा) अन्न आदि से (यम्) जिस (सुप्रयसम्) उत्तम प्रकार प्रयत्न करनेवाले को (अञ्जन्ति) अच्छे प्रकार प्रकट करते हैं वह (सु) उत्तम प्रकार (अपाकः) नहीं परिपक्व (विभावा) अत्यन्त दीप्तिमान् जन (आयुम्) जीवन को (न) जैसे वैसे (अदिद्युतत्) प्रकाशित होता है, इस प्रकार आप (उरूची) बहुतों को प्राप्त होनेवाले (रोदसी) अन्तरिक्ष और पृथिवी को (यजस्व) उत्तम प्रकार प्राप्त हों ॥४॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । जिस प्रकार से पाँच प्राण शरीर को धारण करते हैं, वैसे ही नियमित आहार और विहार करनेवाले जन शरीर की अति कालपर्य्यन्त रक्षा करते हैं, वैसे ही विद्वानों के उपदेश विद्या को अतिकाल पर्य्यन्त स्थिर होनेवाली करते हैं ॥४॥

अन्वय: हे अग्ने ! रातहव्याः पञ्च जना नमसा यं सुप्रयसमञ्जन्ति स स्वपाको विभावाऽऽयुन्नादिद्युतदेवं त्वमुरूची रोदसी यजस्व ॥४॥

पुनर्विद्वांसः कीदृशा भवेयुरित्याह ॥

पदार्थान्वयभाषाः - (अदिद्युतत्) द्योतते (सु) शोभने (अपाकः) अपरिपक्वः (विभावा) विशेषदीप्तिमान् (अग्ने) पावकवद्वर्त्तमान विद्वन् (यजस्व) सङ्गच्छस्व (रोदसी) भूमिप्रकाशौ (उरूची) ये बहूनञ्चतस्ते (आयुम्) जीवनम् (न) इव (यम्) (नमसा) अन्नाद्येन (रातहव्याः) दत्ता दातव्याः (अञ्जन्ति) सुप्रकटयन्ति (सुप्रयसम्) सुष्ठु प्रयत्नवन्तम् (पञ्च) (जनाः) प्राणा इव वर्त्तमानाः ॥५ ॥

भावार्थभाषाः - अत्रोपमालङ्कारः । यथा पञ्च प्राणाः शरीरं धरन्ति तथैव युक्ताहारविहाराः शरीरं चिरं रक्षन्ति तथैव विद्वदुपदेशा विद्यां चिरं स्थायिनीं कुर्वन्ति ॥४॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. ज्या प्रकारे पाच प्राण शरीराला धारण करतात, नियमित आहार-विहार करणारे लोक शरीराचे दीर्घकालापर्यंत रक्षण करतात तसाच विद्वानांचा उपदेश, विद्या दीर्घकालापर्यंत स्थिर करणारे असतात. ॥ ४ ॥

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

वृञ्जे᳓ ह य᳓न् न᳓मसा बर्हि᳓र् अग्ना᳓व्
अ᳓यामि स्रु᳓ग् घृत᳓वती सुवृक्तिः᳓
अ᳓म्यक्षि स᳓द्म स᳓दने पृथिव्या᳓
अ᳓श्रायि यज्ञः᳓ सू᳓रिये न᳓ च᳓क्षुः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

ha ← ha (invariable)

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

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

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

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

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

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

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

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

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

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

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

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

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

ná ← ná (invariable)

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

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

वृ॒ञ्जे । ह॒ । यत् । नम॑सा । ब॒र्हिः । अ॒ग्नौ । अया॑मि । स्रुक् । घृ॒तऽव॑ती । सु॒ऽवृ॒क्तिः ।
अम्य॑क्षि । सद्म॑ । सद॑ने । पृ॒थि॒व्याः । अश्रा॑यि । य॒ज्ञः । सूर्ये॑ । न । चक्षुः॑ ॥

• vṛñje ← vṛj
• [verb], singular, Present indikative

• ha
• [adverb]
• “indeed; ha [word].”

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

• namasā ← namas
• [noun], instrumental, singular, neuter
• “adoration; court; namas [word]; bow; salute.”

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

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

• ayāmi ← yam
• [verb], singular, Aorist passive
• “concentrate; grant; restrain; cause; control; offer; cover; raise.”

• srug ← sruc
• [noun], nominative, singular, feminine
• “Sruc.”

• ghṛtavatī ← ghṛtavat
• [noun], nominative, singular, feminine
• “buttery.”

• suvṛktiḥ ← suvṛkti
• [noun], nominative, singular, feminine
• “praise.”

• amyakṣi ← myakṣ
• [verb], singular, Aorist passive
• “be situated; attach.”

• sadma ← sadman
• [noun], nominative, singular, neuter
• “seat; house; stable; dwelling.”

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

• pṛthivyā ← pṛthivyāḥ ← pṛthivī
• [noun], genitive, singular, feminine
• “Earth; pṛthivī; floor; Earth; earth; pṛthivī [word]; land.”

• aśrāyi ← śri
• [verb], singular, Aorist passive
• “situate; dwell; go; lurk; reach; rear; repose; cling to.”

• yajñaḥ ← yajña
• [noun], nominative, singular, masculine
• “yajña; religious ceremony; Vishnu; yajña [word]; Yajña; Shiva.”

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

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

• cakṣuḥ ← cakṣus
• [noun], nominative, singular, neuter
• “eye; look; visual perception; cakṣus [word]; sight.”

यत् ह यदा खलु नमसा हविषा सह अग्नौ अग्निसमीपे बर्हिः वृञ्जे । वृजिश्छेदनार्थः । छिद्यते । आह्रियत इत्यर्थः । सुवृक्तिः सुष्ठु दोषैर्वर्जिता घृतवती घृतपूर्णा स्रुक् अयामि नियम्यते बर्हिष्यासाद्यते । तथा पृथिव्याः भूमेः सदने स्थाने सद्म हविरासादनार्था वेदिः अम्यक्षि । म्यक्षतिर्गतिकर्मा । गम्यते परिगृह्यते । तदानीं यज्ञः अश्रायि यजमाने आश्रितो भवति । तत्र दृष्टान्तः । सूर्ये न चक्षुः । यथा सूर्ये सर्वस्य प्रेरक आदित्ये प्रकाशकं तेजः समवैति तद्वत् ॥

English translation:

“{Text is missing}”

When I twist the ritual grass with reverence beside the fire, the ladle filled with ghee, along with a well-twisted hymn, has (already) been
held forth;
the sitting place (of Agni) has been fastened to the seat of the earth. The sacrifice has been fixed (on him), like (a man’s) eye on the sun.

Oldenberg (ZDMG 55.301), fld. by Geldner and Renou, interprets vṛñjé as a t-less 3rd sg.

passive, rather than as the 1st sg. it appears to be. I do not see the necessity for this.

The same VP is found in I.116.1 (… bárhir iva prá vṛñje), where the 1st ps. interpr. is reinforced by the flg. pāda containing the 1st sg. act. iyarmi. Further, in the almost identical pāda VII.2.4 prá vrñjate námas ̥ ā barhír agnaú, the med. 3rd pl. vṛñjate must be transitive with sg. bárhiḥ as obj. The best support (see Oldenberg) for a pass. interpr. is that then all 4 pādas in this vs. would begin with a passive (b: áyāmi, c ámyakṣi, d áśrāyi), but in that case we might expect a form more parallel to the other three.

Although √vṛj has no passive aorist attested, there are no morphological or phonological barriers to building *ávarji (cf. the very common ásarji to √sṛj ‘discharge’). I confess I do not understand the sequence of tense, with pres. vṛñjé in the yád clause, followed by 3 main clause augmented aorists, but taking vṛñjé as a passive does not solve this problem.

I do not understand the semantic difference between sádman- and sádana-, if there is one.

When I with reverence clip the grass for Agni, when the trimmed ladle, fullof oil, is lifted,
Firm on the seat of earth is based the altar: eye-like, the sacrifice is directed Sun-ward.

Sobald das Barhis unter Verneigung um Agni gelegt wird, ward ihm der schmalzhaltige Löffel und das Loblied dargeboten. Sein Sitz ist auf dem Boden der Erde angebracht, das Opfer beruht auf ihm wie das Augenlicht auf der Sonne.

Da Streu dem Agni demuthsvoll geschmückt ist, gereicht der reine buttervolle Löffel, So funkelt hell sein Sitz am Platz der Erde; es zielt sein Opfer wie das Aug’ zur Sonne.

Когда с поклонением переворачивается жертвенная солома у Агни,
(Ему) подносится жертвенная ложка с жиром (и) гимн.
Его сиденье покоится на седалище земли.
Жертва опирается (о него), словно взгляд о солнце.

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• निचृत्त्रिष्टुप्
• धैवतः

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

पदार्थान्वयभाषाः - हे विद्वानो ! मैं (नमसा) अन्न आदि से (अग्नौ) अग्नि में (यत्) जिस (बर्हिः) घृत का (ह) निश्चय करके (वृञ्जे) त्याग करता हूँ और जो (सुवृक्तिः) सुवृक्ति अर्थात् उत्तम प्रकार चलते हैं जिसमें वह (घृतवती) बहुत जल से युक्त नदी (स्रुक्) बहनेवाली (अम्यक्षि) चलती है उसको (अयामि) प्राप्त होता हूँ और जो (यज्ञः) प्राप्त होने योग्य यज्ञ (सूर्य्ये) सूर्य्य में (चक्षुः) नेत्र (न) जैसे वैसे (पृथिव्याः) पृथिवी के (सदने) स्थान में (सद्म) रहने का स्थान अर्थात् गृह का (अश्रायि) आश्रयण करता है, उसका सब लोग अनुष्ठान करो ॥५॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। जैसे हवन करनेवाले जन अग्नि में स्रुवा से घृत छोड़ते हैं, वैसे विद्वान् जन अन्य की बुद्धि में विद्या को छोड़ें और जैसे सूर्य्य के प्रकाश में नेत्र व्याप्त होता है, वैसे ही हवन किया गया द्रव्य अन्तरिक्ष मे व्याप्त होता है ॥५॥

अन्वय: हे विद्वांसोऽहं नमसाऽग्नौ यद्बर्हिर्ह वृञ्जे या सुवृक्तिर्घृतवती स्रुगम्यक्षि तामयामि यो यज्ञः सूर्य्ये चक्षुर्न पृथिव्याः सदने सद्म अश्रायि तं सर्वेऽनुतिष्ठन्तु ॥५॥

पुनर्मनुष्यैः किं कर्त्तव्यमित्याह ॥

पदार्थान्वयभाषाः - (वृञ्जे) त्यजामि (ह) किल (यत्) (नमसा) अन्नादिना (बर्हिः) घृतम् (अग्नौ) पावके (अयामि) प्राप्नोमि (स्रुक्) या स्रवति सा (घृतवती) बहूदकयुक्ता नदी (सुवृक्तिः) सुष्ठु व्रजन्ति यस्यां सा (अम्यक्षि) गच्छति (सद्म) सीदन्ति यस्मिंस्तत् (सदने) स्थाने (पृथिव्याः) भूमेः (अश्रायि) आश्रयति (यज्ञः) सङ्गन्तव्यः (सूर्य्ये) (न) इव (चक्षुः) नेत्रम् ॥५॥

भावार्थभाषाः - अत्रोपमालङ्कारः । यथा होतारोऽग्नौ स्रुचा घृतं त्यजन्ति तथा विद्वांसोऽन्यबुद्धौ विद्यां त्यजन्तु यथा सूर्य्यप्रकाशे चक्षुर्व्याप्नोति तथैव हुतं द्रव्यमन्तरिक्षे व्याप्नोति ॥५॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जसे यज्ञ करणारे लोक अग्नीत स्रुवेने (चमच्याने) तूप सोडतात तशी विद्वान लोकांनी इतरांना विद्या द्यावी व जसा सूर्याचा प्रकाश नेत्रांना व्यापतो तसे यज्ञातील द्रव्य अंतरिक्षाला व्यापते. ॥ ५ ॥

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

दशस्या᳓ नः पुरुअणीक होतर्
देवे᳓भिर् अग्ने अग्नि᳓भिर् इधानः᳓
रायः᳓ सूनो सहसो वावसाना᳓
अ᳓ति स्रसेम वृज᳓नं न᳓ अं᳓हः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
daśasyá ← √daśasy- (root)
{number:SG, person:2, mood:IMP, tense:PRS, voice:ACT}

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

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

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

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

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

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

idhānáḥ ← √idh- 1 (root)
{case:NOM, gender:M, number:SG, tense:AOR, voice:MED}

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

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

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

vāvasānā́ḥ ← √vas- 2 (root)
{case:NOM, gender:M, number:PL, tense:PRF, voice:MED}

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

áti ← áti (invariable)

ná ← ná (invariable)

srasema ← √sraṁs- (root)
{number:PL, person:1, mood:OPT, tense:AOR, voice:ACT}

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

द॒श॒स्य । नः॒ । पु॒रु॒ऽअ॒नी॒क॒ । हो॒तः॒ । दे॒वेभिः॑ । अ॒ग्ने॒ । अ॒ग्निऽभिः॑ । इ॒धा॒नः ।
रा॒यः । सू॒नो॒ इति॑ । स॒ह॒सः॒ । व॒व॒सा॒नाः । अति॑ । स्र॒से॒म॒ । वृ॒जन॑म् । न । अंहः॑ ॥

• daśasyā ← daśasya ← daśasy
• [verb], singular, Present imperative

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

• purvaṇīka
• [noun], vocative, singular, masculine

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

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

• 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.”

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

• idhānaḥ ← indh
• [verb noun], nominative, singular
• “kindle; ignite; set ablaze.”

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

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

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

• vāvasānā ← vāvasānāḥ ← vas
• [verb noun], nominative, plural
• “wear.”

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

• srasema ← sraṃs
• [verb], plural, Aorist optative
• “loosen; prolapse; fall down; sink; slip off.”

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

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

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

हे पुर्वणीक बहुज्वाल होतः देवानामाह्वातः अग्ने देवेभिः देवैर्द्योतमानैरन्यैः अग्निभिः त्वद्विभूतिभूतैः सार्धम् इधानः इध्यमानो दीप्यमानः सन् नः अस्मभ्यं रायः धनानि दशस्य प्रयच्छ । हे सहसः सूनो बलस्य पुत्राग्ने वावसानाः हविषा त्वामाच्छादयन्तो वयं वृजनं न शत्रुमिव अंहः पापम् अति स्रसेम अतिगच्छेम । अतिक्रामेमेत्यर्थः ॥ ॥ १३ ॥

English translation:

“{Text is missing}”

Be favorable to us, o Hotar of many faces, along with the gods, on being kindled along with (the other) fires, o Agni.
O son of strength, clothing ourselves in riches as if in a girthband, may we slip beyond difficult straits.

As noted above, ad VI.10.2, the phrase agníbhir idhānáḥ is found both there and in the next hymn, VI.12.6. It therefore seems unlikely that devébhiḥ should be construed in this collocation, despite its apparent parallelism, and, with Geldner and Renou, I take it as an instr. of accomp. with daśasyā́.

My interpr. of the simile in the 2nd hemistich differs from the standard. Geldner and Renou assume that the comparandum for vṛjánaṃ ná is áṃhaḥ. Given the adjacency of the two expressions, this is reasonable. Geldner’s version, however, relies on a somewhat unlikely interpr. (insofar as we understand this root) of áti √sras as ‘abstreifen’ (strip off): “… möchten wir die Not wie einen Gürtel abstreifen,” and the notion of “stripping off” áṃhas- seems odd. Renou’s “puissions nous … glisser hors du défile-étroit comme (hors de) l’encerclement (ennemi)” does better with the verb, but requires vṛjána- to have a particular negative sense not elsewhere met with (pace his citation of X.27.5). In the published translation I take the simile with rāyáḥ .. vāvasānā́ḥ “clothing ourselves in riches,” comparing the wealth we wear with a girthband. For a very similar expression, cf. I.173.6 sáṃ vivya índro vrjána ̥ ṃ ná bhū́ mā “Indra has enwrapped himself in earth, like a circlet,” with the same simile. Although the distance between rāyáḥ and the simile might speak against this interpr., it does work better semantically, and the parallel passage provides strong support. It does give me pause, however, that Michael Weiss is not convinced and thinks vṛjánaṃ ná must be construed with áṃhaḥ.

Enrich us, O thou Priest of many aspects, with the Gods, Agni, with thy fires, enkindled.
O Son of Strength, clad in the robe of riches, may we escape from woe as from
a prison.

Erweis uns Huld, du vielgesichtiger Hotri, mit den Göttern, o Agni, wenn du mit den anderen Agni´s entzündet wirst. Mit Reichtum, o Sohn der Kraft, uns umgebend möchten wir die Not wie einen Gürtel abstreifen.

Sei hülfreich uns, o vielgestalt’ger Priester, entflammt durch Feuer, Agni mit den Göttern; Mit Gut versehn, o Gott der Stärke, reichlich, lass Noth wie eine Kluft uns überspringen.

Будь благосклонен к нам, о многоликий хотар,
Вместе с богами, о Агни, когда (тебя) зажигают (другими) огнями!
О сын силы, рядясь в богатства,
Пусть выскользнем мы из беды, как из окружения!

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• विराट्त्रिष्टुप्
• धैवतः

फिर मनुष्यों को कैसा वर्त्ताव करना चाहिये, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (पुर्वणीक) अनेक सेनाओं से युक्त (होतः) दान करनेवाले (सहसः) बलवान् के (सूनो) सन्तान (अग्ने) अग्नि के समान वर्त्तमान राजन् ! (देवेभिः) निरन्तर प्रकाशमान (अग्निभिः) अग्नि के समान वर्त्तमान वीरजनों से (इधानः) प्रकाशमान अग्नि जैसे वैसे आप (नः) हम लोगों के लिये (रायः) धनों को (दशस्या) देते हैं जिससे वह दशस् है उस अपने की इच्छा करिये, जिससे (वावसानाः) ढाँपे गये हम लोग (वृजनम्) वर्जने योग्य बल को (न) जैसे वैसे (अंहः) अपराध को (अति) (स्रसेम) अतिक्रमण करें ॥६॥

भावार्थभाषाः - हे मनुष्यो ! जैसे अग्नि इन्धनों से बढ़ता है, वैसे आप लोग पुरुषार्थ से बढ़िये और जैसे मनुष्य शत्रु का शीघ्र त्याग करते हैं, वैसे अन्यायाचरणरूप पाप का शीघ्र त्याग करो ॥६॥ इस सूक्त में अग्नि और विद्वान् के गुणवर्णन करने से इस सूक्त के अर्थ की इससे पूर्व सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥ यह ग्यारहवाँ सूक्त और तेरहवाँ वर्ग समाप्त हुआ ॥

अन्वय: हे पुर्वणीक होतः सहसः सूनोऽग्ने ! देवेभिरग्निभिरिधानोऽग्निरिव त्वं नो रायो दशस्या यतो वावसाना वयं वृजनं नांऽहोऽति स्रसेम ॥६॥

पुनर्मनुष्यैः कथं वर्त्तितव्यमित्याह ॥

पदार्थान्वयभाषाः - (दशस्या) दाशति ददति येन तद्दशस्तदात्मानमिच्छ। अत्र संहितायामिति दीर्घः। (नः) अस्मान् (पुर्वणीक) पुरूण्यनीकानि सैन्यानि यस्य तत्सम्बुद्धौ (होतः) दातः (देवेभिः) देदीप्यमानैः (अग्ने) पावक इव राजन् (अग्निभिः) अग्निवद्वर्त्तमानैर्वीरैः (इधानः) देदीप्यमानः (रायः) धनानि (सूनो) सन्तान (सहसः) बलवतः (वावसानाः) आच्छाद्यमानाः (अति) (स्रसेम) गच्छेम (वृजनम्) वर्जनीयं बलम् (न) इव (अंहः) अपराधं पापं वा ॥६॥

भावार्थभाषाः - हे मनुष्या ! यथाग्निरिन्धनैर्वर्धते तथा यूयं पुरुषार्थेन वर्धध्वं यथा मनुष्याः शत्रुं सद्यस्त्यजन्ति तथाऽन्यायाचरणं पापं क्षिप्रं त्यजतेति ॥६॥ अत्राग्निविद्वद्गुणवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इत्येकादशं सूक्तं त्रयोदशो वर्गश्च समाप्तः ॥

भावार्थभाषाः - हे माणसांनो ! जसा अग्नी इंधनाने वाढतो तसे तुम्ही पुरुषार्थाने वाढा व जशी माणसे शत्रूंचा त्याग करतात तसे अन्यायाचरणरूपी पापाचा ताबडतोब त्याग करा. ॥ ६ ॥