०१२

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

म᳓ध्ये हो᳓ता दुरोणे᳓ बर्हि᳓षो रा᳓ळ्
अग्नि᳓स् तोद᳓स्य रो᳓दसी य᳓जध्यै
अयं᳓ स᳓ सूनुः᳓ स᳓हस ऋता᳓वा
दूरा᳓त् सू᳓र्यो न᳓ शोचि᳓षा ततान

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
barhíṣaḥ ← barhís- (nominal stem)
{case:GEN, gender:N, number:SG}

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

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

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

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

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

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

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

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

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

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

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

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

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

dūrā́t ← dūrá- (nominal stem)
{case:ABL, gender:N, number:SG}

ná ← ná (invariable)

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

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

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

मध्ये॑ । होता॑ । दु॒रो॒णे । ब॒र्हिषः॑ । राट् । अ॒ग्निः । तो॒दस्य॑ । रोद॑सी॒ इति॑ । यज॑ध्यै ।
अ॒यम् । सः । सू॒नुः । सह॑सः । ऋ॒तऽवा॑ । दू॒रात् । सूर्यः॑ । न । शो॒चिषा॑ । त॒ता॒न॒ ॥

• madhye ← madhya
• [noun], locative, singular, neuter
• “intermediate; central; average; normal; middle; madhya [word].”

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

• duroṇe ← duroṇa
• [noun], locative, singular, neuter
• “home; dwelling.”

• barhiṣo ← barhiṣaḥ ← barhis
• [noun], genitive, singular, neuter
• “Barhis; barhis [word].”

• rāﾱ ← rāj
• [noun], nominative, singular, masculine
• “king; best; rāj; rāj [word].”

• agnis ← 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.”

• todasya ← toda
• [noun], genitive, singular, masculine
• “toda; ache; prickling.”

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

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

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

• 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.”

• sūnuḥ ← sūnu
• [noun], nominative, singular, masculine
• “son; offspring.”

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

• ṛtāvā ← ṛtāvan
• [noun], nominative, singular, masculine
• “law-abiding; faithful; righteous.”

• dūrāt ← dūra
• [noun], ablative, singular, neuter
• “distance; distance; farness.”

• 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].”

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

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

होता देवानामाह्वाता बर्हिषः यज्ञस्य राट् राजा अग्निः तोदस्य । तुद्यते तपसा पीड्यत इति तोदो यजमानः । तस्य दुरोणे गृहे मध्ये निषीदतीति शेषः। किमर्थम् । रोदसी द्यावापृथिव्यौ यजध्यै यष्टुम् । सः तादृशः अयं सहसः सूनुः सहसस्पुत्रः ऋतावा सत्यवान् यज्ञवान् वाग्निः सूर्यो न सूर्य इव दूरात् दूरत एव शोचिषा तेजसा ततान आतनोति विस्तारयति । दूरदेशे वर्तमानोऽपि सूर्य इव सर्वं जगद्भासयतीत्यर्थः ॥

English translation:

“Agni, the invoker of the gods, the lord of sacrifice, abides in the dwelling of the instrumental tutor of the rite, to offer sacrifice to heaven and earth; he, the son of strength, the observer of truth, has overspread (the world) from afar, like the sun, with light.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Of the instrumental tutor: todasya, from tud, to torment or distress; he who is distressed by ascetic devotion, tapasā pīḍyate, i.e. the yajamāna

In the middle of the dwelling, as Hotar, ruler of the ritual grass, (ruler) of the goad, Agni is to sacrifice to the two world-halves.
Here is the truthful son of strength spread from afar like the sun, with his flame.

The ‘goad’ (todá-) found in VI.6.6 reappears here, as well as in vs. 3. Thus, 3 of the 5 occurrences of this word in the RV are found in this Agni cycle. In VI.6.6 I argue that the referent of the “great goad” is the sun (see comm. ad loc., sim. I.150.1).

Oldenberg (ZDMG 55.301, also Noten) thinks the sun is the referent in our passage as well, and, further, he construes the gen. tódasya in pāda b with śocíṣā tatāna in pāda d, on the basis of VI.6.6 bhānúnā … todásya … tatantha. Although the parallel is suggestive, the distance between the genitive and its supposed governing instr. in our passage seems too far, esp. since the 2nd hemistich begins ayám sá “here is he” or “this one here,” a sequence that seems to open a new (though co-referential) clause.

Moreover, in vs. 3 todá- seems to refer to or be compared to Agni himself, and so the internal evidence of the hymn favors a connection of the goad with Agni, not directly with the sun. I therefore follow Geldner in taking todásya as dependent on rā́ṭ, which also governs barhíṣaḥ. It may be that rā́ṭ … todásya “ruler of the goad” is a phrase like sūnúḥ sáhasaḥ “son of strength” (see 1c), where “son of X” is tantamount to X. In the same way “ruler of the goad” may be the equivalent of “the goad” itself. Both the sun (“the great goad”) and Agni are goads because with their appearance at dawn they set the world in motion. Since Agni is often taken as an earthly form of the sun, sharing the same third party identity would not be surprising, with Agni being the lesser of the two by nature.

For Agni as “ruler of the ritual grass,” see VIII.13.4=15.5 … asyá barhíṣo ví rājasi, though the subject there is Indra. I take yájadhyai as a predicated infinitive (sim. Geldner, Renou, Keydana [Inf., 171]).

The VP ródasī √yaj is found elsewhere in this cycle: 11.4 yájasva ródasī, VI.15.15 ní tvā dadhīta ródasī yájadhyai, with the same infinitive.

KING of trimmed grass, Herald within the dwelling, may Agni worship the Impeller’s World-halves.
He, Son of Strength, the Holy, from a distance hath spread himself abroad with light like Surya.

Mitten im Hause soll Agni, der Hotri, der Herr des Barhis, der Herr der Peitsche, beide Welten opfern. Dieser wahrheitsliebende Sohn der Kraft hat sich wie Surya aus der Ferne mit seiner Glut ausgedehnt.

Der Priester Agni mitten in dem Hause, der Fürst der Streu verehr des Stachlers Weltpaar; Er breitete der Sonne gleich sein Licht aus, der Sohn der Kraft, der Heilige, von fern her.

Пусть посреди дома хотар, царь жертвенной соломы,
Агни, (повелитель) стрекала, принесет жертву двум мирам!
Вот этот сын силы, соблюдающий закон,
Далеко, словно солнце, протянулся со (своим) пламенем.

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• त्रिष्टुप्
• धैवतः

अब छः ऋचावाले बारहवें सूक्त का प्रारम्भ है, उसके प्रथम मन्त्र में मनुष्यों को क्या करना चाहिये, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जैसे (दुरोणे) गृह में (बर्हिषः) अवकाश के (मध्य) मध्य में (होता) आदान वा ग्रहण करनेवाला (तोदस्य) व्यथा के सम्बन्ध में (राट्) प्रकाशमान (अग्निः) अग्नि (रोदसी) अन्तरिक्ष और पृथिवी को (यजध्यै) मिलने को (ततान) विस्तृत करता है, वैसे (सः) सो (अयम्) यह (सहसः) सहनशील का (सूनुः) अपत्य (ऋतावा) सत्य की याचना करनेवाला (दूरात्) दूर से (शोचिषा) प्रकाश से (सूर्य्यः) सूर्य्य (न) जैसे वैसे विद्या के प्रकाश को विस्तृत करता है ॥१॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है। जो वेदविहित यज्ञ आदि कर्म्मों के करनेवाले जन सूर्य्य के सदृश उत्तम कर्म्मों के प्रकाशक होवें, वे सब के सुख बढ़ाने को समर्थ हो सकते हैं ॥१॥

अन्वय: हे मनुष्या ! यथा दुरोणे बर्हिषो मध्ये होता तोदस्य राळग्नी रोदसी यजध्यै ततान तथा सोऽयं सहसः सूनुर्ऋतावा दूराच्छोचिषा सूर्यो न विद्याप्रकाशं ततान ॥१॥

अथ मनुष्यैः किं कर्त्तव्यमित्याह ॥

पदार्थान्वयभाषाः - (मध्ये) (होता) (दुरोणे) गृहे (बर्हिषः) अवकाशस्य (राट्) यो राजते (अग्निः) पावकः (तोदस्य) व्यथायाः (रोदसी) द्यावापृथिव्यौ (यजध्यै) यष्टुं सङ्गन्तुम् (अयम्) (सः) (सूनुः) अपत्यम् (सहसः) सहनशीलस्य (ऋतावा) य ऋतं सत्यं वनुते याचते सः (दूरात्) (सूर्य्यः) (न) इव (शोचिषा) प्रकाशेन (ततान) विस्तृणोति ॥१॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। ये कर्म्मठाः सूर्य्यवत्सुकर्म्मप्रकाशकाः स्युस्ते सर्वेषां सुखानि वर्धयितुं शक्नुवन्ति ॥१॥

या सूक्तात विद्वान, राजा, प्रजा यांचे गुणवर्णन असल्यामुळे या सूक्ताच्या अर्थाबरोबर पूर्व सूक्तार्थाची संगती जाणावी.

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जे वेदानुसार यज्ञ इत्यादी कर्म करणारे लोक असतात ते सूर्याप्रमाणे उत्तम कर्माचे प्रकाशक असतात. ते सर्वांच्या सुखाची वृद्धी करण्यास समर्थ होऊ शकतात. ॥ १ ॥

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

आ᳓ य᳓स्मिन् त्वे᳓ सु᳓ अ᳓पाके यजत्र
य᳓क्षद् राजन् सर्व᳓तातेव नु᳓ द्यउः᳓
त्रिषध᳓स्थस् ततरु᳓षो न᳓ जं᳓हो
हव्या᳓ मघा᳓नि मा᳓नुषा य᳓जध्यै

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

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

sú ← sú (invariable)

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

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

yásmin ← yá- (pronoun)
{case:LOC, gender:M, number:SG}

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

iva ← iva (invariable)

nú ← nú (invariable)

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

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

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

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

ná ← ná (invariable)

tatarúṣaḥ ← √tr̥̄- 1 (root)
{case:GEN, gender:M, number:SG, tense:PRF, voice:ACT}

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

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

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

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

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

आ । यस्मि॑न् । त्वे इति॑ । सु । अपा॑के । य॒ज॒त्र॒ । यक्ष॑त् । रा॒ज॒न् । स॒र्वता॑ताऽइव । नु । द्यौः ।
त्रि॒ऽस॒धस्थः॑ । त॒त॒रुषः॑ । न । जंहः॑ । ह॒व्या । म॒घानि॑ । मानु॑षा । यज॑ध्यै ॥

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

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

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

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

• apāke ← apāka
• [noun], locative, singular, masculine
• “unfestering.”

• yajatra
• [noun], vocative, singular, masculine
• “adorable.”

• yakṣad ← yakṣat ← yaj
• [verb], singular, Aorist conj./subj.
• “sacrifice; worship; worship.”

• rājan
• [noun], vocative, singular, masculine
• “king; Kshatriya; rājan [word]; best; rājāvarta; Yakṣa.”

• sarvatāteva ← sarvatātā ← sarvatāti
• [noun], locative, singular, feminine
• “completeness; prosperity; sum.”

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

• nu
• [adverb]
• “now; already.”

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

• triṣadhasthas ← triṣadhasthaḥ ← triṣadhastha
• [noun], nominative, singular, masculine

• tataruṣo ← tataruṣaḥ ← tṛ
• [verb noun], genitive, singular
• “traverse; overcome; float; rescue; reach; satisfy.”

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

• jaṃho ← jaṃhaḥ ← jaṃhas
• [noun], nominative, singular, neuter

• havyā ← havya
• [noun], accusative, plural, neuter
• “Havya; offering; havya [word].”

• maghāni ← magha
• [noun], accusative, plural, neuter
• “gift; wealth; reward; wages; reward.”

• mānuṣā ← mānuṣa
• [noun], accusative, plural, neuter
• “human.”

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

द्यौः स्तोता सर्वतातेव । इवशब्दः पूरकः । यज्ञनामैतत् । सर्वतातौ सर्वैस्तायमाने यज्ञे । यद्वा । सर्वशब्दात् स्वार्थिकस्तातिप्रत्ययः । सर्वः स्तोता हे यजत्र यष्टव्य राजन् राजमानाग्ने अपाके प्राज्ञे त्वे यस्मिन् त्वे त्वयि सु अत्यन्तं नु क्षिप्रम् आ यक्षत् आयजति हवींषि जुहोति त्रिषधस्थः त्रिषु लोकेषु सहं स्थितः । यद्वा । गार्हपत्यादिरूपेण त्रिधावस्थितः । तादृशस्त्वं ततरुषो न तरिता सूर्य इव जंहः शीघ्रं गन्ता भव । जंह इति हन्तेर्गतिकर्मणो रूपम् । यद्वा । ‘ तॄ प्लवनतरणयोः ’ इत्यस्मात् क्वसौ रूपं ततर्वानिति । तस्य षष्ठ्यां रूपमेतत् ततरुष इति ॥ तरितुः सूर्यस्येव जंहो वेगः तव भवत्वित्यर्थः । किमर्थम् । मघानि मंहनीयानि प्रशस्यानि मानुषा मनुष्याणां संबन्धीनि हव्या हव्यानि हवींषि यजध्यै यष्टुं देवेभ्यो दातुम् ॥

English translation:

“Adorable and resplendent Agni, to whom, mature in wisdom, the worshipper offers oblations at every sacred rite, do you, who are present in the three (worlds), move with the speed of the traverser (of the sky, the sun), to convey the valuable oblations of men (to the gods).”

You in whom heaven in its entirety [=all the gods] will now perform sacrifice, as it were—you the very clever, the means of sacrifice,
the king—
(you) with your three seats, like the plumage of (a bird) that has
traversed (the sky?), are to sacrifice the oblations, the bounties of the sons of Manu.

On svápāka- ‘very clever’, also VI.11.4, see comm. ad IV.3.2. As noted there the Pp. analyses this sequence as sú ápāka-, though Geldner and Renou take it as a cmpd ‘having a lovely backside’. Kümmel (214), however, follows the Pp. analysis (also fld. by Grassmann), and tr. “von Ferne kommend” (as Grassmann does). I do not see how a derivation from ápā(ñ)c- ‘facing/turned backward’ could yield such a sense, esp. in a non-ablatival formation, and, furthermore, Agni, the most present of gods, should not be “coming from afar.” Keydana’s “der du entfernt bist” lacks the ablatival element but still runs afoul of the other problems just noted.

‘Heaven’ (dyaúḥ) is the performer of the sacrifice in Agni; the qualification sarvátātā-iva “as if in its entirety, in its entirety as it were” is explained, reasonably, by Geldner as meaning the gods collectively, with dyaúḥ ‘heaven’ equivalent to “die Götterwelt.” Renou follows this interpr., suggesting that sarvátātā is a variant of devátātā. For all the gods performing such sacrifice, see, e.g., X.88.7 adduced by Geldner

In tr. yajatra as ‘the means of sacrifice’ I am taking the -tra- instrument suffix seriously: Agni as the receptacle and recipient of the oblations is indeed the means to sacrifice.

In the published translation the phrase introduced by the em-dash “— you the very clever …” contains only vocatives, though for ease of English they do not read as vocc.

jáṃhas- is found independently only here, but also appears in the bahuvrīhis kṛṣṇá-jaṃhas- (I.141.7) and raghupátma-jaṃhas- (in nearby VI.3.5). Though jáṃhas- has no direct cognates and at best a root connection to IE *ǵhengh ‘go’ (EWA s.v.), the cmpds occur in contexts that limit the semantic realm to birds (to which Agni is compared in both cases, as also here) and that point to a bird body part, pace Grassmann’s ‘Weg, Gang, Bahn’ – wings, wing-feathers, or plumage. The question is what the point of comparison between the bird’s jáṃhas- and three-seated (triṣadhástha-) Agni is, if in fact the simile is meant to further characterize that descriptor. Geldner suggests that a bird alighting from flight appears to settle on his two wings and his tail-feathers (though Michael Weiss points out to me that, observationally, a bird appears to settle not on its two wings, but its two legs). Michael Weiss then suggests that “maybe jáṃhas- means originally ‘stride’ and then the ‘striding parts/ locomoting parts’ and finally ‘the bottom parts’” which in a bird may be three. Renou, by contrast, takes the simile separate from triṣadhástha- and also interprets jáṃhas- as ‘enjambée’ (stride), though, as he explicitly admits, this involves “renouncing” the meaning ‘plumage’ that he ascribes to the same word in nearby VI.3.5, because “on obtient un sens plus facile” (a very dangerous principle to apply to RVic lexicography!).

With most, I take yájadhyai again as a predicated inf. “(you are) to sacrifice,” as in vs. 1. Kümmel (214) curiously interprets it as passive (“… sind die Opfergaben … zu opfern”), though, as Keydana (174 n. 171) points out, the nom. triṣadhásthaḥ is then left hanging.

In thee, most wise, shall Dyaus, for full perfection, King! Holy One! pronounce the call to worship.
Found in three places, like the Speeder’s footstep, come to present men’s riches as oblations!

Der du eine schöne Kehrseite hast, o Verehrungswerter, in dem auch der Himmel gleichsam vollzählig opfert, o König, der drei Stützpunkte hat wie der Fittich des Vogels, der ans Ziel gekommen ist, er soll die Opferspenden, die menschlichen Gaben weihen.

Zu dir, verehrter, wenn du ferne scheinest, eilt hin, o Fürst, der Himmel mit den Göttern; Der dreifach wie der Schritt des Weltdurchdringers den Sitz hat, bring’ der Menschen Opfergaben.

Ты, прекрасный (и) со спины, о достойный жертв,
В кого, о царь, Небо должно приносить жертвы как бы со всей полнотой,
(Ты,) имеющий три жилья, (ты -) порыв, как у пересекающего (пространство) –
Пусть принесешь ты жертвы – дары людские!

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• निचृत्त्रिष्टुप्
• धैवतः

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

पदार्थान्वयभाषाः - हे (यजत्र) मेल करने योग्य (राजन्) राजा ! (यस्मिन्) जिन (अपाके) बुद्धि के परिपाक अर्थात् पूर्णता से रहित (त्वे) आप में (सर्वतातेव) सब की वृद्धि करनेवाला यज्ञ जैसे वैसे (द्यौः) बिजुली आदि का प्रकाश (सु) उत्तम प्रकार (आ, यक्षत्) सब ओर से मेल करे वह आप (नु) शीघ्र (त्रिषधस्थः) तीन पृथिवी, अन्तरिक्ष और सूर्य्यलोक में तुल्य स्थान में वर्त्तमान (ततरुषः) तारने और (जंहः) शीघ्र चलनेवाला (न) जैसे वैसे (हव्या) देने और ग्रहण करने योग्य (मानुषा) मनुष्य सम्बन्धी (मघानि) धनों को (यजध्यै) प्राप्त होने को यजन कीजिये ॥२॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। जहाँ सूर्य्य के सदृश प्रतापी राजा होता है, वहाँ सम्पूर्ण सुख होते हैं ॥२॥

अन्वय: हे यजत्र राजन् ! यस्मिन्नपाके त्वे सर्वतातेव द्यौः स्वाऽऽयक्षत् स भवान्नु त्रिषधस्थस्ततरुषो जंहो न हव्या मानुषा मघानि यजध्यै यक्षत् ॥२॥

पुनर्मनुष्यैः किं कर्त्तव्यमित्याह ॥

पदार्थान्वयभाषाः - (आ) समन्तात् (यस्मिन्) (त्वे) त्वयि (सु) (अपाके) अपरिपक्वे (यजत्र) सङ्गन्तुमर्ह (यक्षत्) यजेत् (राजन्) (सर्वतातेव) सर्वेषां वर्धको यज्ञ इव (नु) सद्यः (द्यौः) विद्युदादिप्रकाशः (त्रिषधस्थः) त्रिषु भूम्यन्तरिक्षसूर्य्यलोकेषु त्रिविधेषु समानस्थानेषु वर्त्तमानः (ततरुषः) तारकः (न) इव (जंहः) सद्यो गन्ता (हव्या) आदातुं दातुमर्हाणि (मघानि) धनानि (मानुषा) मनुष्याणामिमानि (यजध्यै) सङ्गन्तुम् ॥२॥

भावार्थभाषाः - अत्रोपमालङ्कारः। यत्र सूर्य्यवद्राजा प्रतापी भवति तत्र सर्वाणि सुखानि जायन्ते ॥२॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जेथे सूर्याप्रमाणे पराक्रमी राजा असतो तेथे संपूर्ण सुख मिळते. ॥ २ ॥

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

ते᳓जिष्ठा य᳓स्य अरति᳓र् वनेरा᳓ट्
तोदो᳓ अ᳓ध्वन् न᳓ वृधसानो᳓ अद्यौत्
अद्रोघो᳓ न᳓ द्रविता᳓ चेतति त्म᳓न्न्
अ᳓मर्तियो अवर्त्र᳓ ओ᳓षधीषु

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

ná ← ná (invariable)

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

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

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

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

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

ná ← ná (invariable)

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

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

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

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

तेजि॑ष्ठा । यस्य॑ । अ॒र॒तिः । व॒ने॒ऽराट् । तो॒दः । अध्व॑न् । न । वृ॒ध॒सा॒नः । अ॒द्यौ॒त् ।
अ॒द्रो॒घः । न । द्र॒वि॒ता । चे॒त॒ति॒ । त्मन् । अम॑र्त्यः । अ॒व॒र्त्रः । ओष॑धीषु ॥

• tejiṣṭhā ← tejiṣṭha
• [noun], nominative, singular, feminine

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

• yasyāratir ← aratiḥ ← arati
• [noun], nominative, singular, feminine
• “dissatisfaction; anaphrodisia; languor; coldness.”

• vanerāṭ ← vanerāj
• [noun], nominative, singular, masculine

• todo ← todaḥ ← toda
• [noun], nominative, singular, masculine
• “toda; ache; prickling.”

• adhvan
• [noun], locative, singular, masculine
• “way; journey; adhvan [word]; time; path; method; road; time; distance.”

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

• vṛdhasāno ← vṛdhasānaḥ ← vṛdh
• [verb noun], nominative, singular
• “increase; grow; vṛdh; increase; succeed; strengthen; grow up; spread.”

• adyaut ← dyut
• [verb], singular, Athematic s aor. (Ind.)
• “shine; inflame.”

• adrogho ← adroghaḥ ← adrogha
• [noun], nominative, singular, masculine
• “sincere; truthful.”

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

• dravitā ← dravitṛ
• [noun], nominative, singular, masculine

• cetati ← cit
• [verb], singular, Present indikative
• “notice; observe; attend to; intend.”

• tmann ← tman
• [noun], locative, singular, masculine
• “self.”

• amartyo ← amartyaḥ ← amartya
• [noun], nominative, singular, masculine
• “immortal.”

• ‘vartra ← avartraḥ ← avartra
• [noun], nominative, singular, masculine

• oṣadhīṣu ← oṣadhī
• [noun], locative, plural, feminine
• “herb; plant; drug; herb.”

यस्य अग्नेः अरतिः गन्त्री ज्वाला तेजिष्ठा अतिशयेन तेजस्विनी सती वनेराट् दावरूपेण अरण्ये राजमाना वर्तते वृधसानः वर्धमानः सोऽग्निः तोदो अध्वन्न । तोदः सर्वस्य प्रेरकः सूर्यः । स इवाध्वनि स्वमार्गेऽन्तरिक्षे अद्यौत् द्योतते प्रकाशते । अपि च अद्रोघो न अद्रोग्धव्यः । यद्वा । प्राणरूपेण सर्वेषामद्रोग्धा वायुरिव तादृशः अमर्त्यः मरणरहितः सोऽग्निः ओषधीषु । औषः पाक एषु धीयत इत्योषधयो वनानि । तेषु द्रविता शीघ्रगामी सन् अवर्त्रः केनाप्यवारणीयश्च भवन् त्मन् आत्मना स्वप्रकाशेनैव चेतति चेतयति सर्वं जगत् ज्ञापयति ॥

English translation:

“He, whose pure and spreading flame blazes in the forest, shines with increasing intensity, like the sun on his (celestial) path; rushing like the innoxious (wind) among the plural nts, immortal, unimpeded, he lights up (all things) by his own (lustre).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Like the sun: todo adhvan: todo = the sun, sarvasya preraka, the urger, impeller, or animator of all. Like the innoxious winds: adroha na = as of one not liable to be oppressed or harmed, adrogdhavya; or, it may mean the vital air, the non-injurer, the sustainer of all, prānarūpeṇa sarveṣām adrogdha, i.e. the wind, vāyuḥ.

(He) whose (course) is sharpest, the spoked wheel (of the sacrifice), the ruler in the wood, like a goad on the (race)course, he has flashed as he grows strong (on the hearths).
The immortal one appears like an undisguised reaper in person,
(moving) without obstruction among the plants.

The rel. cl. that begins this vs. cannot span the hemistich, since the verb that ends b, adyaut, is unaccented. There is the further problem, long noted (see Oldenberg ZDMG 55.302), that the apparently easy application of the initial adj. téjiṣṭhā to the next noun aratíḥ is problematic, because aratí- is masc. (though both Thieme [Unters.

29] and Renou are willing to allow a fem. here, and Oldenberg toys with this notion). In my view the rel. cl. consists only of the first two words, téjiṣṭhā yásya, with yásya of course referring to Agni. The rest of the hemistich is couched in the nominative, with descriptors most naturally applicable to Agni (like aratí-, which generally has Agni as its referent), and so a syntactic shift must happen between the yásya and the following nominatives.

Therefore, a noun must be supplied with téjiṣṭhā in the rel. cl., as Oldenberg already suggested (ZDMG 55.302 n. 1). His candidates are ‘Glut’ or (in pl.) ‘Flammen’; Geldner follows the former suggestion, supplying tapanī́as in II.23.14. In contrast I suggest ‘course’. As we’ve seen, the Agni cycle of VI is tightly knit, and in VI.3.4 (a hymn with another connection to this one, disc. ad vs. 2) we find tigmáṃ cid éma … yásya “whose course is sharp …” Of course, éman- is a neut. and cannot be supplied with fem. téjiṣṭhā, but cf. I.53.8 téjiṣṭhayā … vartanī́; vartaní- generally means ‘course, track’, though in that particular passage I take it as ‘(wheel)edge’. In any case that fem. would fit here nicely and match the “sharp course” of VI.3.4.

Note that both (-)rā́ṭ and todá- return from vs. 1. As discussed ad vs. 1, todánow seems to apply directly to Agni. I take this word as part of the simile (so also Geldner, Renou), despite the right displacement of the simile particle, todó ádhvan ná, for which I have no explanation.

Hemistich-final adyaut echoes dyaúḥ at the end of 2b.

In c the first question is the meaning and root affiliation of the hapax dravitā́.

Older interpr. ascribe it to √dru ‘run’: Grassmann ‘Renner’, apparently (with some attenuation) Geldner ‘Ausreisser’, while Renou renders it as ‘fondeur’ (smelter), with, presumably, a developed sense of √dru. However, the seṭ character of the agent noun makes this problematic, and Hoffmann (MSS 10 [1957] 70 = Aufs. 420) convincingly connects it with his seṭ root √drū ‘cut, reap’ – an ascription that has been followed essentially by everyone since (e.g., EWA s.v. DRAVI , Gotō 1st Kl., 138- 39, Tichy Nom.Ag., 35, 285, Keydana Inf., 194 n. 18). The adj. characterizing this agent noun, adroghá-, is unexpected. It ordinarily means ‘undeceptive’ and qualifies speech (as in the bahuvrīhi ádrogha-vāc-), but “undeceptive reaper” is puzzling. I pushed the adjective further than it should probably go, to ‘undisguised’, which, in conjunction with tmán ‘in person’, may express that Agni’s role in cutting down plants is plainly evident to all. But the locution still seems awkward. Tichy’s ‘zuverlässig’ (trustworthy, reliable) mitigates some of this awkwardness and does not stray too far from the sense of the adj.; I would be inclined to emend my tr. to ‘trustworthy’.

In d avartrá- is likewise a hapax. It appears to be a bahuvrīhi built to vártra- (AV+) ‘dam, dike’; see Debr’s Nachtr. to AiG II.1 (p. 58).

Whose blaze most splendid, sovran in the forest, shines waxing on his way like the - Impeller.
He knows himself, like as a guileless smelter, not to be stayed among the plants, Immortal.

Dessen Glut die schärfste ist, der Roßelenker, der im Holz regiert, ist, wie die Peitsche des Rosselenkers auf der Fahrt, groß werdend aufgeleuchtet. Von selbst erscheint er wie ein harmloser Ausreißer, uneingedämmt in den Pflanzen, der Unsterbliche.

Der glühend strahlt, im Holze leuchtend wirket, aufsteigend wie auf seiner Bahn der Stachler, Dem Läufer gleich, der truglos nimmer umkehrt, lässt sehen sich der Ew’ge bei den Reisern.

Чье пламя (?) самое резкое, (кто) царит в лесу,
(Тот) засверкал, словно стрекало (солнца), вырастающее в пути.
Он сам бросается в глаза, как бегун, не знающий обмана,
Бессмертный, неудержимый среди растений.

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• भुरिक्पङ्क्ति
• पञ्चमः

फिर राजा कैसा होवे, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! (यस्य) जिस अग्नि के सदृश राजा की (तेजिष्ठा) अतिशय तेजस्विनी (अरतिः) प्राप्ति (वनेराट्) सेवन करने योग्य वा किरण में शोभित होनेवाली (अध्वन्) मार्ग में (वृधसानः) बढ़ती हुई (तोदः) पीड़ा (न) जैसे वैसे (अद्यौत्) प्रकाशित होती है वह (अद्रोघः) द्रोह से रहित (न) जैसे वैसे (द्रविता) चलनेवाला (त्मन्) आत्मा में (अमर्त्यः) मरणधर्म्म से रहित (अवर्त्रः) नहीं निवारण करने योग्य (ओषधीषु) सोमलता आदि ओषधियों में (चेतति) जनाता है ॥३॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। जिस राजा की तेजस्विनी प्रकृति और प्रेरणा होवे, वह द्रोहरहित हुआ जैसे ओषधियाँ दुःखको, वैसे सब के दुःख का निवारण करता है, वही कृतकृत्य होता है ॥३॥

अन्वय: हे मनुष्या ! यस्याग्नेस्तेजिष्ठाऽरतिर्वनेराडध्वन् वृधसानस्तोदो नाद्यौत् सोऽद्रोघो न द्रविता त्मन्नमर्त्योऽवर्त्र ओषधीषु चेतति ॥३॥

पुना राजा कीदृशो भवेदित्याह ॥

पदार्थान्वयभाषाः - (तेजिष्ठा) अतिशयेन तेजस्विनी (यस्य) अग्नेरिव राज्ञः (अरतिः) प्राप्तिः (वनेराट्) या वने सेवनीये किरणे वा राजते (तोदः) व्यथनम् (अध्वन्) अध्वनि (न) इव (वृधसानः) वर्धमानः (अद्यौत्) द्योतते (अद्रोघः) द्रोहरहितः (न) इव (द्रविता) गन्ता (चेतति) सञ्ज्ञापयति (त्मन्) आत्मनि (अमर्त्यः) मरणधर्म्मरहितः (अवर्त्रः) अनिवारणीयः (ओषधीषु) सोमलतादिषु ॥३॥

भावार्थभाषाः - अत्रोपमालङ्कारः। यस्य तेजस्विनी प्रकृतिः प्रेरणा च भवेत् स द्रोहरहितः सन्नौषधानि दुःखमिव सर्वस्य दुःखं निवारयति स एव कृतकृत्यो भवति ॥३॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जो राजा तेजस्वी, प्रेरक, ईर्षाद्वेषरहित असतो व औषधी जसे दुःख निवारण करते तसे सर्वांचे दुःख निवारण करतो तोच कृतकृत्य होतो. ॥ ३ ॥

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

स᳓ अस्मा᳓केभिर् एत᳓री न᳓ शूषइ᳓र्
अग्नि᳓ ष्टवे द᳓म आ᳓ जात᳓वेदाः
द्रु᳓अन्नो वन्व᳓न् क्र᳓तुवा न᳓ अ᳓र्वा
उस्रः᳓ पिते᳓व जारया᳓यि यज्ञइः᳓

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

etári ← etár- (nominal stem)

ná ← ná (invariable)

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

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

ā́ ← ā́ (invariable)

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

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

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

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

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

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

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

ná ← ná (invariable)

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

iva ← iva (invariable)

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

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

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

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

सः । अ॒स्माके॑भिः । ए॒तरि॑ । न । शू॒षैः । अ॒ग्निः । स्त॒वे॒ । दमे॑ । आ । जा॒तऽवे॑दाः ।
द्रुऽअ॑न्नः । व॒न्वन् । क्रत्वा॑ । न । अर्वा॑ । उ॒स्रः । पि॒ताऽइ॑व । जा॒र॒यायि॑ । य॒ज्ञैः ॥

• sāsmākebhir ← 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.”

• sāsmākebhir ← asmākebhiḥ ← asmāka
• [noun], instrumental, plural, masculine
• “our; asmāka [word].”

• etarī
• [noun], nominative, singular, feminine

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

• śūṣair ← śūṣaiḥ ← śūṣa
• [noun], instrumental, plural, masculine
• “song; energy.”

• agni ← 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.”

• ṣṭave ← stave ← stu
• [verb], singular, Present indikative
• “laud; praise; declare; stu.”

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

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

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

• drvanno ← dru
• [noun], neuter
• “wood; tree; dru [word].”

• drvanno ← annaḥ ← anna
• [noun], nominative, singular, masculine
• “food; foodstuff; grain; anna [word]; eating; boiled rice; meal.”

• vanvan ← van
• [verb noun], nominative, singular
• “obtain; gain; desire; get; like; love; overcome.”

• kratvā ← kratu
• [noun], instrumental, singular, masculine
• “yajña; decision; plan; deliberation; intelligence; Kratu; will; kratu [word]; desire; resoluteness; ritual.”

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

• nārvosraḥ ← arvā ← arvan
• [noun], nominative, singular, masculine
• “horse; arvan [word]; racehorse.”

• nārvosraḥ ← usraḥ ← usṛ
• [noun], genitive, singular, feminine
• “dawn.”

• piteva ← pitā ← pitṛ
• [noun], nominative, singular, masculine
• “father; Pitṛ; ancestor; parent; paternal ancestor; pitṛ [word]; forefather.”

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

• jārayāyi ← jāray ← √jṛ
• [verb], singular, Aorist passive
• “jāray; digest.”

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

जातवेदाः जातधनो जातप्रज्ञो वा सः अग्निः अस्माकेभिः अस्मदीयैः स्तोतृभिः एतरी न । एतरि गन्तरि याचमाने पुरुषे विद्यमानानि स्तोत्राणि यथात्यन्तं सुखकराणि तथा शूषैः सुखकरैः स्तोत्रैः दमे अस्मदीये यज्ञगृहे आ आभिमुख्येन स्तवे स्तूयते । अपि च द्र्वन्नः । द्रुर्द्रुमः । स एवान्नं यस्य स तथोक्तः । अत एव वन्वन् वनानि संभजन क्रत्वा न क्रतुना आत्मीयेन कर्मणा च अर्वा गन्ता च भवति । तत्र दृष्टान्तः । उस्रः पितेव । पिता पालयिता वत्सानां जनको वोस्रो वृषभ इव । स यथा मैथुनार्थं शीघ्रं गच्छति तद्वत् । यज्ञैः यज्ञवद्भिर्यजमानैश्च जारयायि स्तूयते । जरतेः स्तुतिकर्मणः एतद्रूपम् ॥

English translation:

“Agni, who knows all that exists, is propitiated in our dwelling by our praises, like those gratifying (commendations which proceed) from one soliciting (a favour); feeder upon trees, consumer of forests, impetuous in act as the bull, the (progenitor of calves), he is glorified by the celebration of sacrifices.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

From one soliciting favour: etari no etari = gantari, a goer; yācamāne puruṣe vidyamānāni stotrāṇi atyantam sukha karāṇi, like praises which being present in a man soliciting, going, or applying to another, are the yielders of very great plural asure.

By our fortifying (hymns), Agni like (a horse) at running is praised in the household, as Jātavedas.
He whose food is wood, winning like a steed with its determination, like a father he is to be woken dawn after dawn by sacrifices.

The first hemistich is partly assembled from material also found elsewhere: the quite straightforward 2nd pāda is identical to VII.12.2b. The post-caesura portion of the first pāda, etárī ná śūṣaíḥ, is also found at V.41.10, where the pre-caesura portion, gṛṇīté agníḥ “Agni is sung”, is functionally identical to our 2nd pāda (esp.

agní ṣṭave “Agni is praised”). On etárī as a loc., see comm. ad V.41.10; note that this word is a partial anagram of 3a vanerāṭ.

In c note the insistent phonetic figure: dr(ú)vanno vanván krát(u)vā ná árvā.

The interpr. of pāda d is difficult because of the highly unusual form jārayā́yi, which has been much discussed (see esp. Oldenberg ZDMG 55.302-3). Since the hemistich otherwise lacks a verb form, it is tempting to see a verb here. But the accent makes trouble because this is a main clause with no syntactic break evident before the word.

Nonetheless, it is generally taken as a nonce aor. passive and quite possibly a punning one: as a denom. to jārá- ‘wooer, lover’ (hence ‘become a wooer’) and as a pass. built to the caus. jāráyati (/ jaráyati) ‘awaken’. The pun is most clearly expressed in Geldner’s tr. “wie der Vater des Uṣas zum Buhlen ward, so wurde er durch die Opfer erweckt”; he takes it as referring to the myth of incest of Heaven, also signalled by the phrase usráḥ pitéva “like the father of Dawn.” Although I am always game (perhaps too game) to see puns everywhere in the RV, I am dubious about the one suggested here. For one thing the somewhat anomalous stem uṣár-/usr- is never used for personified Dawn, but only for the temporal dawn. (For supposed voc. uṣar in I.49.4 see comm. ad loc. and Lundquist 2014.) It seems unlikely that the stem typed for the goddess, uṣás-, would not be used in this myth where her identity is so very crucial. Moreover, I rather doubt that usráḥ here is a gen. sg. with pitéva. Not only is the simile particle wrongly placed (though this is not rare), but usrás is almost always an acc. pl., which can express extent of time (e.g., VII.15.8). The solution I favor for jārayā́yi is one also mentioned by Oldenberg, stemming from Ludwig, and endorsed by Debrunner in the Nachtr. to AiG I [p. 163] – that it belong to a gerundive stem jārayā́y(i)ya- ‘to be awakened’ and the expected nom. sg. * jārayā́y(i)yaḥ lost its final syllable by haplology before yajñaíḥ, not surprisingly in this y(a)-rich environment. This gerundive is predicated and serve in lieu of a finite verb. For a similarly formed predicated gerundive, see nearby trayayā́y(i)yaḥ at VI.2.7.

Our friends extol him like a steed for vigour even Agni in the dwelling, jatave~as.
Trce-fed, he fights with power as doth a champion, like Dawn’s Sire to be praised with sacrifices.

Dieser Agni Jatavedas wird wie ein Renner durch unsere anfeuernden Worte im Hause gelobt, der Holzspeiser, der wie ein Rennpferd durch Umsicht gewinnt; wie der Vater der Usas zum Buhlen ward, so ward er durch die Opfer erweckt.

Die Unsern preisen ihn, den Wesenkenner, im Hause wie die Wallerin mit Liedern, Der Holz verzehrt, im Kampfe siegt, ein Renner, den lichten ehrt man opfernd wie den Vater.

Нашими могучими песнями, как (конь,) чтобы он мчался (на состязаниях),
Этот Агни-Джатаведас прославляется в доме.
Пожиратель дерева, завоевывающий благодаря силе духа, словно скакун,
Как отец Ушас был пробужден с помощью жертв.

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• निचृत्पङ्क्ति
• पञ्चमः

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

पदार्थान्वयभाषाः - हे मनुष्यो ! जैसे (अस्माकेभिः) हम लोगों के साथ (द्र्वन्नः) द्रवीभूत अन्न जिससे वह (जारयायि) वृद्धावस्था को प्राप्त होने का स्वभाव जिसका उस शरीर का (वन्वन्) सेवन करता हुआ (पितेव) जैसे पिता, वैसे (अर्वा) घोड़ा (न) जैसे वैसे (क्रत्वा) बुद्धि वा कर्म्म से (उस्रः) गौओं का सेवन करता है, वैसे (यज्ञैः) विद्वानों की सेवा आदि (शूषैः) बल आदिकों के साथ (अग्निः) अग्नि के समान (जातवेदाः) प्रकट हुओं को जाननेवाला (स्तवे) प्रशंसा करने योग्य (दमे) गृह में और (एतरी) प्राप्त होने योग्य में (न) जैसे वैसे (आ) प्राप्त होता है (सः) वह राजा हम लोगों से सेवन करने योग्य है ॥४॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। जैसे प्रशंसा करने योग्य गृह में सुख से निवास होता है, वैसे ही पिता के सदृश पालन करनेवाले राजा के होने पर प्रजा सुखपूर्वक निवास करती है और जैसे बुद्धि से जितेन्द्रिय होकर और पृथिवी के राज्य को प्राप्त होकर अनाथों की रक्षा करता है, वैसे ही विद्वानों को चाहिये कि सत्य उपदेश से सब जगत् की रक्षा करें ॥४॥

अन्वय: हे मनुष्या ! यथाऽस्माकेभिस्सह द्र्वन्नो जारयायि वन्वन् पितेवाऽर्वा न क्रत्वोस्रः सेवते तथा यज्ञैः शूषैः सहाग्निर्जातवेदाः स्तवे दम एतरी नाऽऽप्नोति सोऽस्माभिस्सेवनीयः ॥४॥

पुनर्विद्वद्भिः कथं वर्त्तितव्यमित्याह ॥

पदार्थान्वयभाषाः - (सः) राजा (अस्माकेभिः) अस्माभिः सह (एतरी) प्राप्तव्ये (न) इव (शूषैः) बलादिभिः (अग्निः) पावक इव (स्तवे) प्रशंसनीये (दमे) गृहे (आ) (जातवेदाः) यो जातानि वेद (द्र्वन्नः) द्रुद्रवीभूतमन्नं यस्मात् (वन्वन्) सम्भजन् (क्रत्वा) प्रज्ञया कर्मणा वा (न) इव (अर्वा) वाजी (उस्रः) गाः (पितेव) जनक इव (जारयायि) जारं जरावस्थां यातुं शीलं यस्य तच्छरीरम् (यज्ञैः) विद्वत्सेवादिभिः ॥४॥

भावार्थभाषाः - अत्रोपमालङ्कारः। यथा प्रशंसनीये गृहे सुखेन निवासो भवति तथैव पितृवत्पालके राजनि प्रजा सुखं वसति यथा प्रज्ञया जितेन्द्रियो भूत्वा पृथिवीराज्यं प्राप्याऽनाथान् रक्षति तथैव विद्वद्भिः सत्योपदेशेन सर्वं जगद्रक्षणीयम् ॥४॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जसे उत्तम घरात सुखाने निवास करता येतो तसे पित्याप्रमाणे पालन करणारा राजा असेल तर प्रजा सुखाने निवास करते व जसे तो बुद्धिपूर्वक जितेंद्रिय बनून पृथ्वीचे राज्य प्राप्त करून अनाथांचे रक्षण करतो तसेच विद्वानांनी सत्य उपदेशाने सर्व जगाचे रक्षण करावे. ॥ ४ ॥

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

अ᳓ध स्म अस्य पनयन्ति भा᳓सो
वृ᳓था य᳓त् त᳓क्षद् अनुया᳓ति पृथ्वी᳓म्
सद्यो᳓ यः᳓ स्यन्द्रो᳓ वि᳓षितो ध᳓वीयान्
ऋणो᳓ न᳓ तायु᳓र् अ᳓ति ध᳓नुवा राट्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ádha ← ádha (invariable)

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

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

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

sma ← sma (invariable)

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

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

tákṣat ← √takṣ- (root)
{case:NOM, gender:N, number:SG, tense:PRS, voice:ACT}

vŕ̥thā ← vŕ̥thā (invariable)

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

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

sadyás ← sadyás (invariable)

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

víṣitaḥ ← √sā- ~ si- (root)
{case:NOM, gender:M, number:SG, non-finite:PPP}

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

áti ← áti (invariable)

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

ná ← ná (invariable)

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

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

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

अध॑ । स्म॒ । अ॒स्य॒ । प॒न॒य॒न्ति॒ । भासः॑ । वृथा॑ । यत् । तक्ष॑त् । अ॒नु॒ऽयाति॑ । पृ॒थ्वीम् ।
स॒द्यः । यः । स्य॒न्द्रः । विऽसि॑तः । धवी॑यान् । ऋ॒णः । न । ता॒युः । अति॑ । धन्व॑ । राट् ॥

• adha
• [adverb]
• “then; and; therefore; now.”

• smāsya ← sma
• [adverb]

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

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

• bhāso ← bhāsaḥ ← bhās
• [noun], accusative, plural, feminine
• “beam; radiance; bhās [word]; fire.”

• vṛthā
• [adverb]
• “vainly; incorrectly; unnecessarily; at will.”

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

• takṣad ← takṣat ← takṣ
• [verb noun], nominative, singular
• “produce; shape; fashion; chisel; invent.”

• anuyāti ← anuyā ← √yā
• [verb], singular, Present indikative
• “follow; pursue.”

• pṛthvīm ← pṛthvī
• [noun], accusative, singular, feminine
• “Earth; floor; earth.”

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

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

• syandro ← syandraḥ ← syandra
• [noun], nominative, singular, masculine
• “flowing; fleet.”

• viṣito ← viṣitaḥ ← viṣā ← √sā
• [verb noun], nominative, singular

• dhavīyān ← dhavīyas
• [noun], nominative, singular, masculine

• ṛṇo ← ṛṇaḥ ← ṛṇa
• [noun], nominative, singular, masculine

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

• tāyur ← tāyuḥ ← tāyu
• [noun], nominative, singular, masculine
• “thief.”

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

• dhanvā ← dhanvan
• [noun], accusative, plural, neuter
• “bow; desert; steppe; barren.”

• rāṭ ← rāj
• [verb], singular, Present injunctive
• “govern; shine; glitter; direct.”

अध अस्मिल्ँलोके । स्म इति पूरकः । अस्य अग्नेः भासः रश्मीन् पनयन्ति स्तोतारः स्तुवन्ति । यत् यदा वृथा अनायासेन तक्षत् तक्षन् तनूकुर्वन् वनानि सम्यग्दहन् पृथ्वीं विस्तीर्णामरण्यभुवम् अनुयाति अनुगच्छति तदानीं पनयन्ति इत्यन्वयः । यः अग्निः स्पन्द्रः स्पन्दनवान् विषितः विमुक्तः प्रतिबन्धरहितः अत एव सद्यः शीघ्रं धवीयान् गन्तृतमो भवति । क इव । ऋणो न तायुः । ऋणोतिर्गतिकर्मा । तायुरिति स्तेननाम । यथा स्तेनः शीघ्रं गन्ता भवति तद्वत् सोऽयमग्निः धन्व मरुभूमिमतिक्रम्य राट् राजते । यद्वा । धन्वन्त्यस्मादाप इति धन्वान्तरिक्षम् । अतिशयेनान्तरिक्षम् आक्रम्य राजते ॥

English translation:

“They glorify his flames in this world; when, easily thinning the woods, they spread over the earth; he, who glides along unarrested, and rapid in movement as a fast flying thief, shines over the desert.”

Then they marvel at his light when, carving (the trees) at will, he travels along the earth.
He who immediately, when unloosened, streams ever faster, like a debtor (turned) thief he has headed straight across the waste places.

With tákṣat we can supply vánā on the basis of I.127.4, as noticed by the standard comm. ṛṇá- is otherwise neut., meaning ‘debt’ (Grassmann’s supposed fem. ṛṇā́in X.127.7 is actually a neut. pl.) I am inclined to assume that this masc. nom. sg. is a nonce application. But see the cmpd. ṛṇa-cyút- ‘shaking the debtor’ in VI.61.1, in which I also interpr. ṛṇa- as masc. and animate.

The last word of the vs., rāṭ, seems to reprise the similarly pāda-final rā́ṭ in 1a and vanerā́ṭ in 3a, but because it is unaccented, it must be a verb form belonging to √rāj ‘go straight’.

Men wonder at his shining glows when, paring the woods with case, o’er the broad earth he goeth,
And, like a rushing flood, loosed quickly, burneth, swift as a guilty thief, o’er desert places.

Dann rühmen sie seinen Glanz, wenn er nach Willkür die Bäume behauend über die Erde hingeht, der sofort, wenn er losgelassen, der schnellste Läufer ist. Wie ein Schuldner, der zum Dieb wird, eilt er über das wüste Land.

Ihn staunen alle an, sein Licht bewundernd, wenn lustig schaffend es die Erd’ entlang geht, Der losgemacht, sogleich im Strome eilet, gleich schuld’gem Diebe durch die Lande hinstreicht.

А потом удивляются его вспышкам,
Когда он следует по земле, обрабатывая (деревья,) как угодно,
(Он,) который, едва отпущен, бежит быстрее (всякого другого).
Словно виноватый вор, устремился он через пустыню.

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• स्वराट्पङ्क्ति
• पञ्चमः

अब कैसी बिजुली है, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे विद्वान् जनो ! (यः) जो (स्यन्द्रः) बहानेवाला (विषितः) व्याप्त (धवीयान्) अतिशय कम्पाने और (वृथा) व्यर्थ (ऋणः) प्राप्त करानेवाला (तायुः) चोर (न) जैसे वैसे वर्त्तमान अग्नि (यत्) जिन (भासः) प्रकाशों को (तक्षत्) सूक्ष्म करता है (पृथ्वीम्) पृथिवी के (सद्यः) शीघ्र (अनुयाति) पीछे चलता है (अध) इसके अनन्तर (स्म) ही (अस्य) इस राजा के गुणों की विद्वान् जन (पनयन्ति) स्तुति करते हैं, उसको जान कर और उसकी विद्या को प्राप्त होकर (राट्) राजा (अति, धन्वा) धनुर्वेद का अत्यन्त जाननेवाला होता है ॥५॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। हे विद्वान् जनो ! जो आप लोग बिजुली की विद्या को जानकर यन्त्रों से घर्षित कर इस को उत्पन्न करके इस बिजुली के साथ मनुष्य आदिकों को युक्त करें तो यह अति कम्पानेवाली और वेगवती होवे और स्वच्छ काच के स्वभ्र पट्टे के अन्तर्गत मनुष्य को अलग करावें तो यह बिजुली शीघ्र भूमि में प्राप्त होती हैं, सो यह सर्वत्र व्याप्त और प्रशंसा करने योग्य गुणवाली है, जिससे राजा लोग शत्रुओं को सहज से जीतकर धनवान् होते हैं ॥५॥

अन्वय: हे विद्वांसो ! यः स्यन्द्रो विषितः धवीयान् वृथर्णस्तायुर्न वर्त्तमानोऽग्निर्यद्या भासस्तक्षत्पृथ्वीं सद्योऽनुयात्यध स्मास्य गुणान् विद्वांसः पनयन्ति तं विदित्वा तस्य विद्यां प्राप्य राडति धन्वाऽनुजानाति ॥५॥

अथ कीदृशी विद्युदस्तीत्याह ॥

पदार्थान्वयभाषाः - (अध) अनन्तरम् (स्म) एव (अस्य) राज्ञः (पनयन्ति) स्तुवन्ति (भासः) दीप्तीः (वृथा) (यत्) याः (तक्षत्) तनूकरोति (अनुयाति) अनुगच्छति (पृथ्वीम्) भूमिम् (सद्यः) (यः) (स्यन्द्रः) प्रस्रावकः (विषितः) व्याप्तः (धवीयान्) अतिशयेन कम्पकः (ऋणः) प्रापकः (न) इव (तायुः) स्तेनः। तायुरिति स्तेननाम। (निघं०३.२४) (अति) (धन्वा) धनुर्वेदम् (राट्) यो राजते ॥५॥

भावार्थभाषाः - अत्रोपमालङ्कारः। हे विद्वांसो ! यदि भवन्तो विद्युद्विद्यां विज्ञाय यन्त्रैर्घर्षयित्वैनामुत्पाद्यैतया सह मनुष्यादीन् योजयेयुस्तर्हीयमतिकम्पिका वेगवती स्यात्। यदि काचाभ्रपटलान्तर्मनुष्यं पृथक्कारयेयुस्तर्हीयं क्षिप्रं भूमिं गच्छति सेयं सर्वत्र व्याप्ता प्रशंसनीयगुणास्ति यया राजानः शत्रून् सहजतया जित्वा श्रीमन्तो जायन्ते ॥५॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. हे विद्वानांनो ! जर तुम्ही विद्युत विद्या जाणून यंत्राद्वारे घर्षणाने उत्पन्न केलेल्या विद्युत विद्येबरोबर माणसांना युक्त केल्यास ती अतिकंपित करणारी व वेगवान बनते व स्वच्छ काचेच्या अभ्रपटलातून माणसाला पृथक केल्यास ही विद्युत शीघ्र भूमीत जाते. ती सर्वत्र व्याप्त असून प्रशंसनीय गुणांची आहे. जिच्याद्वारे राजे लोक शत्रूंना जिंकून धनवान होतात. ॥ ५ ॥

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

स᳓ त्वं᳓ नो अर्वन् नि᳓दाया
वि᳓श्वेभिर् अग्ने अग्नि᳓भिर् इधानः᳓
वे᳓षि रायो᳓ · वि᳓ यासि दुछु᳓ना
म᳓देम · शत᳓हिमाः सुवी᳓राः

Strata
Archaic

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

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

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

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

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

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

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

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

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

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

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

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

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

ví ← ví (invariable)

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

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}

सः । त्वम् । नः॒ । अ॒र्व॒न् । निदा॑याः । विश्वे॑भिः । अ॒ग्ने॒ । अ॒ग्निऽभिः॑ । इ॒धा॒नः ।
वेषि॑ । रा॒यः । वि । या॒सि॒ । दु॒च्छुनाः॑ । मदे॑म । श॒तऽहि॑माः । सु॒ऽवीराः॑ ॥

• 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.”

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

• arvan ← arvat ← arvant
• [noun], vocative, singular, masculine
• “horse.”

• nidāyā ← nidāyāḥ ← nidā
• [noun], ablative, singular, feminine

• viśvebhir ← viśvebhiḥ ← viśva
• [noun], instrumental, plural, masculine
• “all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

• 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.”

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

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

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

• yāsi ← yā
• [verb], singular, Present indikative
• “go; enter (a state); travel; disappear; reach; come; campaign; elapse; arrive; drive; reach; leave; run; depart; ride.”

• ducchunā ← ducchunāḥ ← ducchunā
• [noun], accusative, plural, feminine
• “calamity; misfortune.”

• 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 अर्वन् गन्तः अग्ने सः तादृशः त्वं निदायाः निन्दित्र्याः प्रजाया निन्दाया एव वा पाहीति शेषः । कथंभूतः सन् । विश्वेभिः सर्वैः अग्निभिः त्वच्छाखाभूतैः इधानः’ इध्यमानः सन् । रायः धनानि चास्मान् वेषि गमय प्रापय । यद्वा । हविर्लक्षणानि धनानि वेषि कामयसे । दुच्छुनाः दुःखकारिणीः शत्रुसेनाः वि यासि च विविधं गमयसि च । वयं च सुवीराः शोभनपुत्रपौत्राः सन्तः शतहिमाः शतं संवत्सरान् मदेम मोदेम ॥ ॥ १४ ॥

English translation:

“Quick-moving Agni, kindled with all (your) fires, (guard) us from reproach; you bestow rices, you scattered adversaries; may we, blessed with excellent male descendants, enjoy happiness for a hundred winters.”

Do you, o steed, *drive here to us, when you are kindled along with all the (other) fires, o Agni.
You pursue riches; you drive across misfortunes. – Having good heroes might we rejoice for a hundred winters.

In the first pāda as transmitted (metrically faulty), there is a hapax nídāyā(ḥ) supposed built to a fem. nídā- ‘scorn’. There is no verb to govern this word, so “protect” vel sim. must be supplied. Geldner adduces nearby VI.14.5 nidáḥ … uruṣyáti, while Grassmann suggests II.34.15 nidó muñcátha. I am now somewhat more sympathetic to these makeshifts than I was when I produced the published translation, but the fact remains that protection from scorn would be rather intrusive in the passage, in a hymn that focuses almost exclusively on Agni’s travel and speed. In the published translation I suggest a different analysis of the sequence, which I still favor: arvann íd *ā́yāḥ, resegmenting the Pp. analysis and taking āyā(ḥ) to ā́√yā ‘drive here’. This requires an alteration of the Saṃhitā text by accenting ā́yāḥ. The posited verb form could be an impf., injunc., or subj. to the root pres. to this root, or an indic. or injunc. to the s-aorist. Since no other such forms occur unambiguously in the RV, it could have been reanalyzed and lost accent. For a possibly similar form see yā́(ḥ) in V.33.2 and comm. ad loc. Although the particle íd would be slightly oddly positioned after a voc., it is fairly regular in pre-verbal position when the verb is final in its pāda (e.g., in this maṇḍala

19.13 śátroḥ-śatror úttara ít syāma, 42.3 dhr̥ṣát tám-tam íd éṣate, 45.7 yó grṇ̥ atā́m íd ā́sitha).

Note also the phonetic figure closing a and b: nídāyā(ḥ)# …

idhānáḥ#, which would be stronger if the first was ídāyā(ḥ).

So mighty thou protectest us from slander, O Champion, Agni! with all fires enkindled.
Bring opulence and drive away affliction. May brave sons gladden us through a hundred winters.

Du sollst uns, du Renner, vor Tadel bewahren, mit allen Agni´s, o Agni, entzündet! Du erbittest Reichtümer, durchkreuzest das Unheil. Wir wollen, hundert Winter lebend, als Meister frohlocken.

Befreie uns, o Renner, von Verleumdung, o Agni du, entflammt durch alle Feuer; Bring Reichthum uns und treibe weg Gefahren; froh sei’n wir, reich an Söhnen, hundert Winter.

Такой как ты (есть), о скакун, (храни) ты нас от хулы,
Когда зажигают (тебя), о Агни, всеми огнями!
Ты направляешься к богатствам, ты минуешь несчастья.
Пусть мы ликуем, живя сто зим, имея прекрасных мужей!

• अग्निः
• भरद्वाजो बार्हस्पत्यः
• निचृत्पङ्क्ति
• पञ्चमः

फिर मनुष्य कैसे होवें, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (अर्वन्) घोड़े की सदृश शीघ्र चलाते हुए (अग्ने) अग्नि के सदृश प्रतापी जिस कारण से (त्वम्) आप (विश्वेभिः) सम्पूर्ण (अग्निभिः) बिजुली आदिकों से (इधानः) निरन्तर प्रकाशमान (नः) हम लोगों की (निदायाः) निन्दा करते हुए प्रजाजन के (रायः) धनों को (वेषि) व्याप्त होते हो और (दुच्छुनाः) दुष्ट श्वा के सदृश वर्त्तमान सेनाओं को (वि, यासि) विशेष प्राप्त होते हो (सः) वह आप और हम लोग (शतहिमाः) सौ हिम वर्ष जिनके वे (सुवीराः) सुन्दर वीर जन (मदेम) हर्षित होवें ॥६॥

भावार्थभाषाः - मनुष्यों को चाहिये कि सम्पूर्ण अग्नि आदि पदार्थों से कार्य्यों को सिद्ध करके जो न्याय की आज्ञा से विरुद्ध प्रजाजन हैं, उनको ताड़न करके शान्त सम्पादित करें, क्योंकि इस प्रकार न्याय के आचरण से सम्पूर्ण जन सौ वर्ष युक्त होते हैं ॥६॥ इस सूक्त में विद्वान्, राजा और प्रजा के गुणवर्णन करने से इस सूक्त के अर्थ की इससे पूर्व सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥ यह बारहवाँ सूक्त और चौदहवाँ वर्ग समाप्त हुआ ॥

अन्वय: हे अर्वन्नग्ने ! यतस्त्वं विश्वेभिरग्निभिरिधानो नो निदाया रायो वेषि दुच्छुना वि यासि स त्वं वयं च शतहिमाः सुवीरा मदेम ॥६॥

पुनर्मनुष्याः कीदृशा भवेयुरित्याह ॥

पदार्थान्वयभाषाः - (सः) (त्वम्) (नः) अस्मान् (अर्वन्) अश्वेव [अश्व इव] शीघ्रं गमयन् (निदायाः) निन्दिकायाः प्रजायाः (विश्वेभिः) समग्रैः (अग्ने) पावक इव प्रतापिन् (अग्निभिः) विद्युदादिभिः (इधानः) देदीप्यमानः (वेषि) व्याप्नोषि (रायः) धनानि (वि) (यासि) प्राप्नोषि (दुच्छुनाः) दुष्टः श्वेव वर्त्तमानाः सेनाः (मदेम) हर्षेम (शतहिमाः) शतं हिमानि येषान्ते (सुवीराः) शोभनाश्च ते वीराः ॥६॥

भावार्थभाषाः - मनुष्यैः समग्रैरग्न्यादिभिः पदार्थैः कार्य्याणि संसाध्य या न्यायाज्ञाविरुद्धाः प्रजास्ता दण्डयित्वा शान्ताः सम्पादनीया एवं हि न्यायाचरणेन सर्वे शतायुषो भवन्ति ॥६॥ अत्र विद्वद्राजप्रजागुणवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इति द्वादशं सूक्तं चतुर्दशो वर्गश्च समाप्तः ॥

भावार्थभाषाः - माणसांनी संपूर्ण अग्नी इत्यादी पदार्थांनी कार्य करून जे प्रजाजन न्यायाविरुद्ध वागतात त्यांना दंड देऊन शांतता स्थापित करावी. या प्रकारे न्यायाचरणाने वागल्यास सर्व लोक शंभर वर्षे जगतील. ॥ ६ ॥