सर्वाष् टीकाः ...{Loading}...
सायण-भाष्यम्
‘ एषा स्या ’ इति षड़ृचं चतुर्थं सूक्तं भरद्वाजस्यार्षं त्रैष्टुभम् । अनुक्रम्यते च – ’ एषा स्या ’ इति । ‘उषस्यं तु ’ इति पूर्वसूक्ते उक्तत्वात् इदमपि उषोदेवताकम् । प्रातरनुवाकाश्विनशस्त्रयोरुक्तो विनियोगः ।।
Jamison Brereton
65 (506)
Dawn
Bharadvāja Bārhaspatya
6 verses: triṣṭubh
In virtual mirror-image to the previous hymn, this one begins with a single Dawn, but turns for some verses (2–4) to the plural Dawns, before returning to a single Dawn in the final two verses (5–6). The structure of this hymn is more cunning than the somewhat bland VI.64, however. The poet uses identical pāda openings (4a, 4b, 4c, 5a: idā́ [hí] “[for] right now…”), with insistence on the here-and-now, to modulate from the present situation and current poet to the mythological model for the dawn and the associated distribution of treasures, namely the Aṅgirases opening the Vala cave (vs. 5), which is presented as if it were happening now. As often when this myth is mentioned as a model for the singer (see, e.g., V.45), there is no mention of Indra, to whom the leadership in this deed is usually attributed. By the end of verse 5 the mythical and successful Aṅgirases have merged with the current poets, and the invocation of both is proclaimed as having come true. The connection between past and present is continued in the pleas for wealth and fame made in the last verse (6).
Jamison Brereton Notes
Dawn
01 एषा स्या - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
ए॒षा स्या नो॑ दुहि॒ता दि॑वो॒जाः क्षि॒तीरु॒च्छन्ती॒ मानु॑षीरजीगः ।
या भा॒नुना॒ रुश॑ता रा॒म्यास्वज्ञा॑यि ति॒रस्तम॑सश्चिद॒क्तून् ॥
मूलम् ...{Loading}...
ए॒षा स्या नो॑ दुहि॒ता दि॑वो॒जाः क्षि॒तीरु॒च्छन्ती॒ मानु॑षीरजीगः ।
या भा॒नुना॒ रुश॑ता रा॒म्यास्वज्ञा॑यि ति॒रस्तम॑सश्चिद॒क्तून् ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - उषाः
- ऋषिः - भरद्वाजो बार्हस्पत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
एषा꣡ सिया꣡ नो दुहिता꣡ दिवोजाः꣡
क्षिती꣡र् उछ꣡न्ती मा꣡नुषीर् अजीगः
या꣡ भानु꣡ना रु꣡शता रामिया꣡सु
अ꣡ज्ञायि तिर꣡स् त꣡मसश् चिद् अक्तू꣡न्
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
divojā́ḥ ← divojā́- (nominal stem)
{case:NOM, gender:F, number:SG}
duhitā́ ← duhitár- (nominal stem)
{case:NOM, gender:F, number:SG}
eṣā́ ← eṣá (pronoun)
{case:NOM, gender:F, number:SG}
naḥ ← ahám (pronoun)
{case:ACC, number:PL}
syā́ ← syá- ~ tyá- (pronoun)
{case:NOM, gender:F, number:SG}
ajīgar ← √gr̥- (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:ACT}
kṣitī́ḥ ← kṣití- (nominal stem)
{case:ACC, gender:F, number:PL}
mā́nuṣīḥ ← mā́nuṣa- (nominal stem)
{case:ACC, gender:F, number:PL}
uchántī ← √vas- 1 (root)
{case:NOM, gender:F, number:SG, tense:PRS, voice:ACT}
bhānúnā ← bhānú- (nominal stem)
{case:INS, gender:M, number:SG}
rāmyā́su ← rā́myā- (nominal stem)
{case:LOC, gender:F, number:PL}
rúśatā ← rúśant- (nominal stem)
{case:INS, gender:M, number:SG}
yā́ ← yá- (pronoun)
{case:NOM, gender:F, number:SG}
ájñāyi ← √jñā- (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:PASS}
aktū́n ← aktú- (nominal stem)
{case:ACC, gender:M, number:PL}
cit ← cit (invariable)
{}
támasaḥ ← támas- (nominal stem)
{case:GEN, gender:N, number:SG}
tirás ← tirás (invariable)
{}
पद-पाठः
ए॒षा । स्या । नः॒ । दु॒हि॒ता । दि॒वः॒ऽजाः । क्षि॒तीः । उ॒च्छन्ती॑ । मानु॑षीः । अ॒जी॒ग॒रिति॑ ।
या । भा॒नुना॑ । रुश॑ता । रा॒म्यासु॑ । अज्ञा॑यि । ति॒रः । तम॑सः । चि॒त् । अ॒क्तून् ॥
Hellwig Grammar
- eṣā ← etad
- [noun], nominative, singular, feminine
- “this; he,she,it (pers. pron.); etad [word].”
- syā ← tya
- [noun], nominative, singular, feminine
- “that.”
- no ← naḥ ← mad
- [noun], dative, plural
- “I; mine.”
- duhitā ← duhitṛ
- [noun], nominative, singular, feminine
- “daughter; duhitṛ [word].”
- divojāḥ ← divojā
- [noun], nominative, singular, feminine
- kṣitīr ← kṣitīḥ ← kṣiti
- [noun], accusative, plural, feminine
- “floor; Earth; earth; pṛthivī; people; dwelling; battlefield; Earth; estate; colony; house.”
- ucchantī ← vas
- [verb noun], nominative, singular
- “dawn; shine.”
- mānuṣīr ← mānuṣīḥ ← mānuṣa
- [noun], accusative, plural, feminine
- “human.”
- ajīgaḥ ← jāgṛ
- [verb], singular, Redupl. Aorist (Ind.)
- “wake; watch; awaken; wake up; oversee.”
- yā ← yad
- [noun], nominative, singular, feminine
- “who; which; yat [pronoun].”
- bhānunā ← bhānu
- [noun], instrumental, singular, masculine
- “sun; Surya; Calotropis gigantea Beng.; sunbeam; beam; luminosity; copper; light; twelve; appearance; Bhānu; flare.”
- ruśatā ← ruśat
- [noun], instrumental, singular, masculine
- “white; bright; bright.”
- rāmyāsv ← rāmyāsu ← rāmyā
- [noun], locative, plural, feminine
- “night; night.”
- ajñāyi ← jñā
- [verb], singular, Aorist passive
- “know; diagnose; perceive; know; come to know; notice; determine; think of; find; learn; perceive; identify; recognize; understand; know; learn; ascertain; detect; deem.”
- tiras
- [adverb]
- “tiras [word]; away; secretly.”
- tamasaś ← tamasaḥ ← tamas
- [noun], genitive, singular, neuter
- “dark; darkness; Tamas; tamas [word]; faint; tamas; gloom; ignorance.”
- cid ← cit
- [adverb]
- “even; indeed.”
- aktūn ← aktu
- [noun], accusative, plural, masculine
- “night; dark; beam.”
सायण-भाष्यम्
एषा स्या सा दिवोजाः दिवो जाता अत एव दुहिता दिवः पुत्री उषाः नः अस्मदर्थम् उच्छन्ती तमांसि वर्जयन्ती क्षितीः प्रजाः मानुषीः अजीगः उद्गिरति ।’ जिगर्तिर्गिरतिकर्मा वा ’ ( निरु. ६.८ ) इति यास्कः । प्रकाशयतीति यावत् । या रुशता दीप्यमानेन भानुना युक्ता राम्यासु याम्यासु रात्रिषु । रेफयकारयोर्व्यत्ययः । अक्तून् नक्षत्रादितेजांसि तमसश्चित् तमांसि च तिर: तिरस्कुर्वती अज्ञायि दृश्यते ॥
Wilson
English translation:
“This heaven-born daughter (of the sky), driving away the darkness for us, makes visible human beings; she who with bright lustre is perceived dissipating the glooms, and (extinguishing) the plural nets (shining) in the nights.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Makes visible: udgirati mānuṣīḥ prajāḥ = vomits them, i.e., brings them up out of darkness into light; in the nights: rāmyāsu = yāmyāsu, rātriṣu
Jamison Brereton
This very one, the daughter born of heaven dawning for us, has
awakened the human settlements,
she who with her glistening radiance amid the nights has been recognized even across the nocturnal shades of darkness.
Jamison Brereton Notes
This vs. is conceptually, lexically, and syntactically similar to VI.48.22; see extensive disc. ad loc., with ref. to other passages alluding to this mythological event.
For nā́ma pátya- “own a name,” cf. II.37.2 dadír yó nā́ma pátyate “who owns the name ‘giver’,” adduced by Renou
The 2nd hemistich consists of a truncated anyá- … anyá- construction, with the 2nd anyá- gapped. This implicitly contrastive structure must account for the accent on pīpā́ya in the first clause.
Contra the standard interpr. (Oldenberg, Geldner, Renou), I take śukrám and ū́dhaḥ separately, as the double acc. obj. of √duh, rather than having the former an adj. modifying ‘udder’, also in other relevant passages that contain the same two words (II.34.2, IV.3.10).
Griffith
SHEDDING her light on human habitations this Child of Heaven hath called us from our slumber;
She who at night-time with her argent lustre hath shown herself e’en through the shades of darkness.
Geldner
Diese himmelgeborene Tochter hat uns aufleuchtend die menschlichen Stämme erweckt, die mit weißlichem Strahl in den Nächten sogar durch die Schatten des Dunkels sich bemerkbar gemacht hat.
Grassmann
Schon hat erweckt uns diese Himmelstochter, hellleuchtend alle menschlichen Geschlechter, Die in der Nacht mit ihrem hellen Glanze sich sehen liess auch durch des Dunkels Schwärze.
Elizarenkova
Вот эта самая дочь, рожденная небом,
Зажигаясь, пробудила нам людские поселения,
(Та,) что сверкающим лучом в ночах
Дала о себе знать даже сквозь тени тьмы.
अधिमन्त्रम् (VC)
- उषाः
- भरद्वाजो बार्हस्पत्यः
- भुरिक्पङ्क्ति
- पञ्चमः
दयानन्द-सरस्वती (हि) - विषयः
अब छः ऋचावाले पैसठवें सूक्त का आरम्भ है, उसके प्रथम मन्त्र में फिर वह स्त्री कैसी हो, इस विषय को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - हे स्वीकार करने योग्य ! (या) जो (रुशता) रूप से (भानुना) किरण के साथ वर्त्तमान (राम्यासु) रात्रियों में (अज्ञायि) जानी जाय (तमसः) अन्धकार से (चित्) भी (अक्तून्) रात्रियों को (तिरः) तिरस्कार करती तथा (मानुषीः) मनुष्यसम्बन्धी प्रजाओं को (क्षितीः) और पृथिवियों को (उच्छन्ती) विशेष निवास कराती हुई (दिवोजाः) सूर्य से उत्पन्न हुई उषा के समान (अजीगः) जगाती है (नः) हमारी (एषा) सो (स्या) यह (दुहिता) कन्या है, तुम ग्रहण करो ॥१॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है। जो कन्या उषा के तुल्य वा बिजुली के तुल्य अच्छे प्रकाश को प्राप्त, विद्या-विनय और हाव-भाव, कटाक्षों से पति आदि को आनन्दित करती है वा जैसे सूर्य्य रात्रि को दूर कर सब प्रजा को प्रकाशित करता है, वैसे घर से अविद्या और अन्धकार निवार विद्या से सब को प्रकाशित करती है, वही उत्तम स्त्री होती है ॥१॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: हे वरणीय ! या रुशता भानुना सह वर्त्तमाना राम्यास्वज्ञायि तमसश्चिदक्तूँस्तिरस्करोति मानुषीः क्षितीरुच्छन्ती दिवोजा उषा इवाऽजीगो न एषा स्या दुहितास्ति त्वं गृहाण ॥१॥
दयानन्द-सरस्वती (हि) - विषयः
पुनस्सा कीदृशी भवेदित्याह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (एषा) (स्या) सा (नः) अस्माकम् (दुहिता) (दिवोजाः) सूर्याज्जातेव (क्षितीः) पृथिवीः (उच्छन्ती) विवासयन्ती (मानुषीः) मनुष्याणामिमाः प्रजाः (अजीगः) जागरयति (या) (भानुना) किरणेन (रुशता) रूपेण (राम्यासु) रात्रिषु। राम्येति रात्रिनाम। (निघं०१.७) (अज्ञायि) ज्ञायते (तिरः) तिरश्चीने (तमसः) अन्धकारात् (चित्) (अक्तून्) रात्रीः ॥१॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। या कन्या उषर्वद्विद्युद्वत्सुप्रकाशिता विद्याविनयहावभावैः पत्यादीनानन्दयति सूर्यो रात्रिं निवार्य्य सर्वाः प्रजाः प्रकाशयतीव गृहादविद्याऽन्धकारं निवार्य्य विद्यया सर्वान् प्रकाशयति सैव स्त्री वरा भवति ॥१॥
सविता जोशी ← दयानन्द-सरस्वती (म) - विषयः
या सूक्तात उषेप्रमाणे स्त्रीच्या गुणांचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची पूर्व सूक्तार्थाबरोबर संगती जाणावी.
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जी कन्या उषेप्रमाणे, विद्युतप्रमाणे चांगला प्रकाश देते. विद्या, विनय, हावभाव व कटाक्ष इत्यादींनी पतीला आनंदित करते व जसा सूर्य रात्रीला दूर करून सर्व प्रजेला प्रकाशित करतो. तसे घरातील अविद्या अंधकार नष्ट करून विद्येने प्रकाशित करते तीच स्त्री उत्तम असते. ॥ १ ॥
02 वि तद्ययुररुणयुग्भिरश्वैश्चित्रम् - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
वि तद्य॑युररुण॒युग्भि॒रश्वै॑श्चि॒त्रं भा॑न्त्यु॒षस॑श्च॒न्द्रर॑थाः ।
अग्रं॑ य॒ज्ञस्य॑ बृह॒तो नय॑न्ती॒र्वि ता बा॑धन्ते॒ तम॒ ऊर्म्या॑याः ॥
मूलम् ...{Loading}...
वि तद्य॑युररुण॒युग्भि॒रश्वै॑श्चि॒त्रं भा॑न्त्यु॒षस॑श्च॒न्द्रर॑थाः ।
अग्रं॑ य॒ज्ञस्य॑ बृह॒तो नय॑न्ती॒र्वि ता बा॑धन्ते॒ तम॒ ऊर्म्या॑याः ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - उषाः
- ऋषिः - भरद्वाजो बार्हस्पत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
वि꣡ त꣡द् ययुर् अरुणयु꣡ग्भिर् अ꣡श्वैश्
चित्र꣡म् भान्ति उष꣡सश् चन्द्र꣡रथाः
अ꣡ग्रं यज्ञ꣡स्य बृहतो꣡ न꣡यन्तीर्
वि꣡ ता꣡ बाधन्ते त꣡म ऊ꣡र्मियायाः
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
aruṇayúgbhiḥ ← aruṇayúj- (nominal stem)
{case:INS, gender:M, number:PL}
áśvaiḥ ← áśva- (nominal stem)
{case:INS, gender:M, number:PL}
tát ← sá- ~ tá- (pronoun)
{case:NOM, gender:N, number:SG}
ví ← ví (invariable)
{}
yayuḥ ← √yā- 1 (root)
{number:PL, person:3, mood:IND, tense:PRF, voice:ACT}
bhānti ← √bhā- (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:ACT}
candrárathāḥ ← candráratha- (nominal stem)
{case:NOM, gender:F, number:PL}
citrám ← citrá- (nominal stem)
{case:NOM, gender:N, number:SG}
uṣásaḥ ← uṣás- (nominal stem)
{case:NOM, gender:F, number:PL}
ágram ← ágra- (nominal stem)
{case:NOM, gender:N, number:SG}
br̥hatáḥ ← br̥hánt- (nominal stem)
{case:GEN, gender:M, number:SG}
náyantīḥ ← √nī- (root)
{case:NOM, gender:F, number:PL, tense:PRS, voice:ACT}
yajñásya ← yajñá- (nominal stem)
{case:GEN, gender:M, number:SG}
bādhante ← √bādhⁱ- (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:MED}
tā́ḥ ← sá- ~ tá- (pronoun)
{case:NOM, gender:F, number:PL}
támaḥ ← támas- (nominal stem)
{case:NOM, gender:N, number:SG}
ū́rmyāyāḥ ← ū́rmyā- (nominal stem)
{case:GEN, gender:F, number:SG}
ví ← ví (invariable)
{}
पद-पाठः
वि । तत् । य॒युः॒ । अ॒रु॒ण॒युक्ऽभिः॑ । अश्वैः॑ । चि॒त्रम् । भा॒न्ति॒ । उ॒षसः॑ । च॒न्द्रऽर॑थाः ।
अग्र॑म् । य॒ज्ञस्य॑ । बृ॒ह॒तः । नय॑न्तीः । वि । ताः । बा॒ध॒न्ते॒ । तमः॑ । ऊर्म्या॑याः ॥
Hellwig Grammar
- vi
- [adverb]
- “apart; away; away.”
- tad ← tat ← tad
- [noun], accusative, singular, neuter
- “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”
- yayur ← yayuḥ ← yā
- [verb], plural, Perfect indicative
- “go; enter (a state); travel; disappear; reach; come; campaign; elapse; arrive; drive; reach; leave; run; depart; ride.”
- aruṇayugbhir ← aruṇa
- [noun]
- “red; tawny; dusty; gray.”
- aruṇayugbhir ← yugbhiḥ ← yuj
- [noun], instrumental, plural
- “ally; friend; pair; two; companion.”
- aśvaiś ← aśvaiḥ ← aśva
- [noun], instrumental, plural, masculine
- “horse; aśva [word]; Aśva; stallion.”
- citram ← citra
- [noun], accusative, singular, neuter
- “manifold; extraordinary; beautiful; divers(a); varicolored; bright; bright; bright; outstanding; agitated; aglitter(p); brilliant; painted; obvious; patched; bizarre.”
- bhānty ← bhānti ← bhā
- [verb], plural, Present indikative
- “look; shine; show; look like; glitter; reflect.”
- uṣasaś ← uṣasaḥ ← uṣas
- [noun], nominative, plural, feminine
- “Ushas; dawn; uṣas [word]; morning.”
- candrarathāḥ ← candra
- [noun]
- “aglitter(p); shining.”
- candrarathāḥ ← rathāḥ ← ratha
- [noun], nominative, plural, feminine
- “chariot; warrior; ratha [word]; Dalbergia oojeinensis; rattan.”
- agraṃ ← agram ← agra
- [noun], accusative, singular, neuter
- “tip; beginning; peak; end; front; top; beginning; battlefront; agra [word]; acme; fingertip; top; best; optimum; climax; matter; glans.”
- yajñasya ← yajña
- [noun], genitive, singular, masculine
- “yajña; religious ceremony; Vishnu; yajña [word]; Yajña; Shiva.”
- bṛhato ← bṛhataḥ ← bṛhat
- [noun], genitive, singular, masculine
- “large; great; loud; high; much(a); exalted; abundant; intensive; strong; huge.”
- nayantīr ← nayantīḥ ← nī
- [verb noun], nominative, plural
- “bring; lead; spend; decant; enter (a state); remove; take out; take away; enforce; marry; carry; fill into; bring; learn; go out; add.”
- vi
- [adverb]
- “apart; away; away.”
- tā ← tāḥ ← tad
- [noun], nominative, plural, feminine
- “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”
- bādhante ← bādh
- [verb], plural, Present indikative
- “afflict; annoy; chase away; tease; grieve; irritate.”
- tama ← tamaḥ ← tamas
- [noun], accusative, singular, neuter
- “dark; darkness; Tamas; tamas [word]; faint; tamas; gloom; ignorance.”
- ūrmyāyāḥ ← ūrmyā
- [noun], genitive, singular, feminine
- “night.”
सायण-भाष्यम्
चन्द्ररथाः कान्तिरथाः । ‘ चन्द्रश्चन्दतेः कान्तिकर्मणः ’ (निरु. ११.५ ) इति यास्कः । ताः उषसः तत् तदानीं प्रातःकाले बृहतः बृंहणशीलस्य यज्ञस्य अग्रं मुखं नयन्तीः संपादयन्त्यः अरुणयुग्भिः अरुणवर्णयुक्तैः अश्वैः वि ययुः विस्तीर्णं यान्ति । चित्रं यथा भवति तथा भान्ति च । ऊर्म्यायाः रात्रेः । ‘अक्तुः ऊर्म्या ’ इति रात्रिनामसु पाठात् । तमः वि बाधन्ते सम्यगपनयन्ति च ॥
Wilson
English translation:
“The DWns in beautiful chariots drawn by purple steeds in pairs, shine gloriously as hey proceed (along the heaven); bringing on the commencement of the great (morning) sacrifice, they disperse the darkness of the night.”
Jamison Brereton
They have driven through it with their ruddy-yoked horses; brightly shine the Dawns with their gleaming chariots.
Leading the vanguard of the lofty sacrifice, they thrust aside the
darkness of the night.
Jamison Brereton Notes
For a more complex comparison of the Maruts to fire(s), see vs. 10.
In c, where the gen. pl. eṣām seems to preclude the Maruts as referent of the nom. pl. areṇávo hiraṇyáyāsaḥ, Sāyaṇa. supplies ráthāḥ, and this might be possible or at least harmless, although the positive evidence for it is slim. The 2nd adj. hiraṇyáyais used not infrequently of chariots or their parts (wheels, wheel-rims), but also of a wide range of other things, including gods and those include the Maruts (V.87.5); ‘dustless’ has a more limited range of application. In nearby VI.62.6 it qualifies yójanebhiḥ, rendered there as ‘treks’ and, as I argue ad loc., a near synonym for ‘paths’, which are twice described as ‘dustless’ (I.35.11, 163.6). This is as close as we’ll get to chariots: in its 8 occurrences it is never used of chariots or parts thereof.
It is, however, used of the Maruts in I.168.4. Because chariots are intrusive in our passage and interrupt the otherwise constant reference to the Maruts in the nom. pl.
(ab and, in my opinion, d) and because the combination of adjectives doesn’t point to chariots – or any referent but the Maruts, who are described by both adjectives elsewhere – I now think the nom. plurals in c refer to the Maruts. What then to do with eṣām? I propose construing it with the instrumentals in d. The pāda boundary intervenes, but this is hardly fatal. I would now emend the tr. to “dustless and golden, they came into being all at once with their (eṣām) manly and male powers.” However, pace Geldner and Renou, even if we were to keep ‘chariots’ as the referent in c, I do not think these same chariots could be the subj. of d. Rather, by that interpr., c is parenthetic and the Maruts return as subj. in d, which again treats the topic of their simultaneous birth. Geldner’s parallels (see n. 2cd) contravene his tr. (“ihre staublosen goldigen (Wagen) sind zugleich mit ihren Manneskräften und Stärken entstanden”) because the parallel passages with sākám √jan (etc.) all concern the birth of the Maruts—certainly not their chariots! Pāda-init. sākám plays off identically position sakṛ́t in 1d.
Griffith
All this with red-rayed steeds have they divided: the Dawns on bright cars shine in wondrous fashion.
They, bringing near the stately rite’s commencement, drive far away the night’s surrounding shadows.
Geldner
Sie durchfuhren dieses Dunkel mit den rötlichen Gespannen, den Rossen; prächtig strahlen die Usas` auf schimmerndem Wagen. Sie leiten das hohe Opfer ein, sie vertreiben das Dunkel der Nacht.
Grassmann
Sie drangen durch mit feuerfarbnen Rossen, mit lichtem Wagen strahlen hell die Morgen; Des hohen Opfers ersten Anbruch leitend, verjagen sie die Finsterniss der Nachtzeit.
Elizarenkova
Они миновали эту (тьму) на запряженных в алое конях.
Ярко сияют утренние зори на золотистых колесницах.
Ведя вершину высокой жертвы,
Они оттесняют ночную тьму.
अधिमन्त्रम् (VC)
- उषाः
- भरद्वाजो बार्हस्पत्यः
- विराट्त्रिष्टुप्
- धैवतः
दयानन्द-सरस्वती (हि) - विषयः
फिर वे स्त्री कैसी हों, इस विषय को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - हे पुरुषो ! जो कन्यायें जैसे (चन्द्ररथाः) जिनका सुवर्ण के समान रमणीयरूप है वे (उषसः) प्रभातवेलायें (अरुणयुग्भिः) जो अरुण किरणों की योजना करती हैं उन (अश्वैः) बड़ी-बड़ी किरणों से (ययुः) प्राप्त होती हैं (तत्, चित्रम्) उस आश्चर्य्य को (वि, भान्ति) विशेषता से प्रकाशित करती हैं तथा (बृहतः) महान् (यज्ञस्य) सङ्ग करने योग्य गृहस्थों के व्यवहार के (अग्रम्) अगले भाग को (नयन्तीः) प्राप्त कराती हुई (ऊर्म्यायाः) रात्रि के (तमः) अन्धकार को (वि, बाधन्ते) नष्ट करती हैं (ताः) उनके समान दुःखान्धकार को दूर करनेवाली वधुओं को तुम प्राप्त होओ ॥२॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है। हे मनुष्यो ! तुम अपने सदृश गुण-कर्म-स्वभावयुक्त प्रभातवेलाओं के समान आनन्द देनेवाली, विद्या और नम्रता आदि गुणों से सुशील, ब्रह्मचारिणी कन्याओं को प्राप्त होकर उनको निरन्तर आनन्द देकर आप आनन्द को प्राप्त होओ ॥२॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: हे पुरुषा ! याः कन्या यथा चन्द्ररथा उषसोऽरुणयुग्भिरश्वैर्ययुस्तच्चित्रं वि भान्ति बृहतो यज्ञस्याऽग्रं नयन्तीरूर्म्यायास्तमो वि बाधन्ते ता इव वर्त्तमाना वधूर्यूयं प्राप्नुत ॥२॥
दयानन्द-सरस्वती (हि) - विषयः
पुनस्ता स्त्रियः कीदृश्यो भवेयुरित्याह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (वि) (तत्) (ययुः) प्राप्नुवन्ति (अरुणयुग्भिः) येऽरुणान् किरणान् योजयन्ति तैः (अश्वैः) महद्भिः किरणैः (चित्रम्) अद्भुतं जगत् (भान्ति) (उषसः) प्रभातवेलाः (चन्द्ररथाः) चन्द्रं सुवर्णमिव रथो रमणीयं स्वरूपं यासां ताः (अग्रम्) (यज्ञस्य) सङ्गन्तव्यस्य गृहस्थव्यवहारस्य (बृहतः) महतः (नयन्तीः) प्रापयन्त्यः (वि) (ताः) (बाधन्ते) (तमः) अन्धकारम् (ऊर्म्यायाः) रात्रेः। ऊर्म्येति रात्रिनाम। (निघं०१.७) ॥२॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। हे नरा ! यूयं स्वसदृशगुणकर्मस्वभावा उषर्वदानन्दप्रदा विद्याविनयादिभिः सुशीला ब्रह्मचारिणीः कन्याः प्राप्य ताः सततमानन्द्य स्वयमानन्दं प्राप्नुत ॥२॥
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. हे माणसांनो ! तुम्ही आपल्या गुण, कर्म, स्वभावाप्रमाणे सुशील, ब्रह्मचारिणी कन्यांशी विवाह करून त्यांना निरंतर आनंदित करून स्वतः आनंदित व्हा. ॥ २ ॥
03 श्रवो वाजमिषमूर्जम् - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
श्रवो॒ वाज॒मिष॒मूर्जं॒ वह॑न्ती॒र्नि दा॒शुष॑ उषसो॒ मर्त्या॑य ।
म॒घोनी॑र्वी॒रव॒त्पत्य॑माना॒ अवो॑ धात विध॒ते रत्न॑म॒द्य ॥
मूलम् ...{Loading}...
श्रवो॒ वाज॒मिष॒मूर्जं॒ वह॑न्ती॒र्नि दा॒शुष॑ उषसो॒ मर्त्या॑य ।
म॒घोनी॑र्वी॒रव॒त्पत्य॑माना॒ अवो॑ धात विध॒ते रत्न॑म॒द्य ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - उषाः
- ऋषिः - भरद्वाजो बार्हस्पत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
श्र꣡वो वा꣡जम् इ꣡षम् ऊ꣡र्जं व꣡हन्तीर्
नि꣡ दाशु꣡ष उषसो म꣡र्तियाय
मघो᳐꣡नीर् वीर꣡वत् प꣡त्यमाना
अ꣡वो धात विधते꣡ र꣡त्नम् अद्य꣡
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
íṣam ← íṣ- (nominal stem)
{case:ACC, gender:F, number:SG}
śrávaḥ ← śrávas- (nominal stem)
{case:NOM, gender:N, number:SG}
ū́rjam ← ū́rj- (nominal stem)
{case:ACC, gender:F, number:SG}
váhantīḥ ← √vah- (root)
{case:NOM, gender:F, number:PL, tense:PRS, voice:ACT}
vā́jam ← vā́ja- (nominal stem)
{case:ACC, gender:M, number:SG}
dāśúṣe ← dāśváṁs- (nominal stem)
{case:DAT, gender:M, number:SG}
mártyāya ← mártya- (nominal stem)
{case:DAT, gender:M, number:SG}
ní ← ní (invariable)
{}
uṣasaḥ ← uṣás- (nominal stem)
{case:VOC, gender:F, number:PL}
maghónīḥ ← maghávan- (nominal stem)
{case:NOM, gender:F, number:PL}
pátyamānāḥ ← √pat- 2 (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:MED}
vīrávat ← vīrávant- (nominal stem)
{case:NOM, gender:N, number:SG}
adyá ← adyá (invariable)
{}
ávaḥ ← ávas- (nominal stem)
{case:NOM, gender:N, number:SG}
dhāta ← √dhā- 1 (root)
{number:PL, person:2, mood:IMP, tense:AOR, voice:ACT}
rátnam ← rátna- (nominal stem)
{case:NOM, gender:N, number:SG}
vidhaté ← √vidh- (root)
{case:DAT, gender:M, number:SG, tense:AOR, voice:ACT}
पद-पाठः
श्रवः॑ । वाज॑म् । इष॑म् । ऊर्ज॑म् । वह॑न्तीः । नि । दा॒शुषे॑ । उ॒ष॒सः॒ । मर्त्या॑य ।
म॒घोनीः॑ । वी॒रऽव॑त् । पत्य॑मानाः । अवः॑ । धा॒त॒ । वि॒ध॒ते । रत्न॑म् । अ॒द्य ॥
Hellwig Grammar
- śravo ← śravaḥ ← śravas
- [noun], accusative, singular, neuter
- “fame; glory; ear.”
- vājam ← vāja
- [noun], accusative, singular, masculine
- “prize; Vāja; reward; reward; Ribhus; vigor; strength; contest.”
- iṣam ← iṣ
- [noun], accusative, singular, feminine
- “refreshment; enjoyment; stores.”
- ūrjaṃ ← ūrjam ← ūrj
- [noun], accusative, singular, feminine
- “strength; refreshment; vigor; food; strengthening.”
- vahantīr ← vahantīḥ ← vah
- [verb noun], nominative, plural
- “transport; bring; marry; run; drive; vāhay; drive; run; pull; nirvāpay; blow; transport; discharge; assume; remove.”
- ni
- [adverb]
- “back; down.”
- dāśuṣa ← dāśuṣe ← dāś
- [verb noun], dative, singular
- “sacrifice; give.”
- uṣaso ← uṣasaḥ ← uṣas
- [noun], nominative, plural, feminine
- “Ushas; dawn; uṣas [word]; morning.”
- martyāya ← martya
- [noun], dative, singular, masculine
- “man; people; martya [word]; Earth.”
- maghonīr ← maghonīḥ ← maghavan
- [noun], nominative, plural, feminine
- “big.”
- vīravat
- [noun], accusative, singular, neuter
- “rich in men.”
- patyamānā ← patyamānāḥ ← pat
- [verb noun], nominative, plural
- “fall down; drop; fly; issue; fall; fall; decay; hang down; banish; throw; lodge; disappear.”
- avo ← avaḥ ← avas
- [noun], accusative, singular, neuter
- “aid; favor; protection.”
- dhāta ← dhā
- [verb], plural, Aorist imperative
- “put; give; cause; get; hold; make; provide; lend; wear; install; have; enter (a state); supply; hold; take; show.”
- vidhate ← vidh
- [verb noun], dative, singular
- “worship; offer.”
- ratnam ← ratna
- [noun], accusative, singular, neuter
- “jewel; wealth; best; treasure; vajra; property; jewel; ruby; jewelry.”
- adya
- [adverb]
- “now; today; then; nowadays; adya [word].”
सायण-भाष्यम्
हे उषसः दाशुषे हविषां दात्रे मर्त्याय श्रवः कीर्तिं वाजं बलम् इषम् अन्नम् ऊर्जं रसं च वहन्तीः वहन्त्यो यूयं मघोनीः धनवत्यः पत्यमानाः गच्छन्त्यः अद्य विधते परिचरते मह्यं वीरवत् पुत्रपौत्रादिसहितम् अवः अन्नम् । ‘ सिनम् अवः ’ इत्यन्ननामसु पाठात् । रत्नं धनं च । श्वात्रं रत्नम् ’ इति धननामसु पाठात् । नि धात नितरां धत्त ॥
Wilson
English translation:
“Dawns, bringing fame, and food, sustenance, and strength to the mortal, the donor (of the oblation), abonding in wealth, and proceeding (through the sky), bestow upon the worshiper today food, with male descendants and riches.”
Jamison Brereton
Bringing down to the pious mortal fame, reward, refreshment,
nourishment, o Dawns,864 VI.66
as bounteous masters of (wealth) in heroes, establish aid and a treasure for the one who does honor today.
Jamison Brereton Notes
There is much disagreement about this vs.; my interpr. is closest to Oldenberg In my opinion (and in Oldenberg’s too, though he doesn’t use the term ‘gender-bending’), this once again, as in vs. 1, refers to the gender-bending androgyny of Pṛśni who fulfills both maternal and paternal roles in the birth of the Maruts, though Rudra is identified as their father in pāda a.
The masc. pl. rel. pronouns yé (a) and yā́n (b) have no direct correlative in either c or d. But both the gen. sg. maháḥ in c (see below) and subhvè in d (see below) pick up the masc. pl. conceptually. For a similar – and clearer – example see vs. 9, with ab referring to the Marut troop in the sg., and cd picking up that reference with pl. rel. prn. yé (c) and a pl. abl. noun (d).
In b, despite the lack of an identifying gendered pronoun or adj., the subject and the referent of dā́dṛviḥ must be Pṛśni, as is generally agreed.
In c Oldenberg discusses the possible interpr. of maháḥ at some length. Much depends on the analysis of vidé. Geldner takes it as transitive (“denn die Mutter kennt ihre Grossen”), with maháḥ acc. pl.; Renou as well, though with a diff. interpr. of maháḥ. But vidé is overwhelmingly pass.-intrans.; only VII.40.5, cited by Geldner (n. 3c) seems to require a transitive interpr. I take vidé in its usual passive sense and interpr. maháḥ as a gen. sg. dependent on mātā́; the sg. referent is the collectivity of the Maruts in their flock.
Note the allit. in c: mātā́mahó mahī́and the etymological relationship between the last two terms. Note also the unusual pāda-final position of sā́, which may result both from being displaced by the alliterative sequence (though why not 1st position?) and from the desire for the striking repetitive ṣā́, sā́over the pāda and clause boundary. This repetition is enhanced by the matching vowels before and after: (mah)ī́ṣā́, sā́í(t). This is only one of two rukied ṣā́’s in the RV (the other = X.64.15 #ví ṣā́), even though sā́occurs elsewhere in ruki environment (even pāda-finally, as in VIII.27.18 … nú sā́#). I do not understand the reason for the ruki: there does not seem to be particularly close syntactic nexus between mahī́and sā́here.
Pāda d fully expresses the gender paradox, at least by my interpr. (and Oldenberg’s).
As noted in the published introduction, gárbham √dhā ‘place the embryo’ is the defining idiom of the male role in pregnancy, and here it is difficult (but not impossible!) to avoid taking its subject to be the female Pṛśni. In fact, both Geldner and Renou (tr.) do wriggle out of it, by making sét [= śā́íd] pṛ́śniḥ a nominal sentence (Renou’s “elle (s’appelle) Pṛśni” has a particularly peculiar charm) and supplying Rudra as the subj. of the idiom. But there is no support for this in the passage, and only insistence on expected gender roles can impose the interpr. Indeed the init. sā́íd draws attention to the paradox: “it was just her – Pṛśni – who emplanted the embryo. (Interestingly, while Renou follows the Geldner tack in his tr., in his comm. he embraces the paradox: “c’est Pṛśni qui (en fait : íd) a mis le germe …” Since the tr. and the comm. are found in the same fascicle of EVP – X, pp. 40 and 98-99 respectively – his about-face is headspinningly rapid. It should also be admitted that Geldner [in n. 3d] also allows the possibility of a single clause and a feminine subject.) This leaves subhvè. In the Rudra-as-emplanter scenario, this dat. refers to Pṛśni (see Geldner n. 3d and Renou [tr.] “en (l’épouse) feconde,” also Scarlatta 369), but part of the reason for Renou’s change of heart was that he did not believe that subhvè could be fem.
(see his comm.). In the Pṛśni-as-emplanter scenario subhvè would refer to Rudra (so Grassmann, Oldenberg, Renou [comm.]). I think neither solution is correct. The cmpd. subhū́- in the pl.
is used a number of times of the Maruts (5.41.13, 55.3, 59.3, 87.3), including once in a birth context: V.55.3 sākáṃ jātā́ḥ subhvàḥ “born all at once, good in essence.” As with mahȧḥ in pāda c I interpr. the singular here as referring to the collectivity of the Maruts.
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Jamison Brereton Notes
There is lexical chaining between 3d and 4a with the identical phrase vidhaté rátnam in the same metrical position.
Griffith
Dawns, bringing hither, to the man who worships, glory and power and might and food and vigour,
Opulent, with imperial sway like heroes, favour your servant and this day enrich him.
Geldner
Ruhm, Gewinn, Speisegenuß, Stärkung dem opferspendenden Sterblichen einbringend, gewähret heute dem Verehrer Gunst, Belohnung, da die Gabenreichen über den Besitz von Söhnen verfügen!
Grassmann
O Morgenröthen, Gut und Labung fahrend und Speis’ und Trank dem sterblichen Verehrer; Die ihr gewaltig gleich wie Helden herrschet, gebt Huld und Reichthum heute eurem Diener.
Elizarenkova
Везя славу, награду, жертвенную усладу, питательную силу
Смертному, почитающему (вас), о утренние зори,
Как щедрые повелительницы богатства из мужей,
Даруйте помощь поклоняющемуся (вам) – сокровище (прямо) сейчас!
अधिमन्त्रम् (VC)
- उषाः
- भरद्वाजो बार्हस्पत्यः
- विराट्त्रिष्टुप्
- धैवतः
दयानन्द-सरस्वती (हि) - विषयः
फिर वे कैसी हों, इस विषय को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - हे पुरुषो ! जो (उषसः) प्रभातवेलाओं के समान (दाशुषे) विद्यादि शुभगुण देनेवाले (विधते) सेवा करते हुए (मर्त्याय) मनुष्य के लिये (श्रवः) श्रवण (वाजम्) विज्ञान (इषम्) अन्न और (ऊर्जम्) पराक्रम को (वहन्तीः) प्राप्त कराती तथा (मघोनीः) बहुत धनवाली (वीरवत्) वीर के समान (पत्यमानाः) प्राप्त होती हुई स्त्रियाँ (अद्य) इस समय (रत्नम्) रमणीय (अवः) रक्षा को प्राप्त होतीं उनको तुम (नि, धात) निरन्तर धारण करो ॥३॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - हे मनुष्यो ! जो उषा के समान वर्त्तमान, सत्यशास्त्र श्रवणादियुक्त, बलिष्ठ, विचक्षण (चित्र-विचित्र बुद्धियुक्त) धन और ऐश्वर्य्य की बढ़ानेवाली, रक्षा में तत्पर, विदुषी स्त्रियाँ हों, उनके बीच से अपनी-अपनी प्रिया भार्या को सब ग्रहण करें ॥३॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: हे पुरुषा ! या उषस इव दाशुषे विधते मर्त्याय श्रवो वाजमिषमूर्जं वहन्तीर्मघोनीर्वीरवत्पत्यमानाः स्त्रियोऽद्य रत्नमवः प्राप्नुवन्ति ता यूयं नि धात ॥३॥
दयानन्द-सरस्वती (हि) - विषयः
पुनस्ताः कीदृश्यः स्युरित्याह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (श्रवः) श्रवणम् (वाजम्) विज्ञानम् (इषम्) अन्नम् (ऊर्जम्) पराक्रमम् (वहन्तीः) प्रापयन्त्यः (नि) नितराम् (दाशुषे) विद्यादिशुभगुणदात्रे (उषसः) प्रभातवेलाः (मर्त्याय) मनुष्याय (मघोनीः) बहूत्तमधनाः (वीरवत्) शूरवीरतुल्याः (पत्यमानाः) प्राप्नुवन्त्यः (अवः) रक्षणम् (धात) धत्त (विधते) सेवमानाय (रत्नम्) रमणीयम् (अद्य) इदानीम् ॥३॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - हे मनुष्या ! या उषर्वद्वर्त्तमानाः सत्यशास्त्रश्रवणादियुक्ता बलिष्ठा विचक्षणा धनैश्वर्यवर्धिका रक्षणे तत्परा विदुष्यः स्त्रियः स्युस्तासां मध्यात् स्वस्वप्रियां भार्यां सर्वे गृह्णन्तु ॥३॥
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - हे माणसांनो ! ज्या विदुषी स्त्रिया उषेप्रमाणे वर्तमान, सत्यशास्त्र श्रवणांनी युक्त बलवान, विलक्षण बुद्धिमान, धन व ऐश्वर्य वाढविणाऱ्या, रक्षण करण्यात तत्पर असतील तर त्यांच्यामधून आपली प्रिय भार्या निवडावी. ॥ ३ ॥
04 इदा हि - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
इ॒दा हि वो॑ विध॒ते रत्न॒मस्ती॒दा वी॒राय॑ दा॒शुष॑ उषासः ।
इ॒दा विप्रा॑य॒ जर॑ते॒ यदु॒क्था नि ष्म॒ माव॑ते वहथा पु॒रा चि॑त् ॥
मूलम् ...{Loading}...
इ॒दा हि वो॑ विध॒ते रत्न॒मस्ती॒दा वी॒राय॑ दा॒शुष॑ उषासः ।
इ॒दा विप्रा॑य॒ जर॑ते॒ यदु॒क्था नि ष्म॒ माव॑ते वहथा पु॒रा चि॑त् ॥
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अधिमन्त्रम् - sa
- देवता - उषाः
- ऋषिः - भरद्वाजो बार्हस्पत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
इदा꣡ हि꣡ वो विधते꣡ र꣡त्नम् अ꣡स्ति
इदा꣡ वीरा꣡य दाशु꣡षे उषासः
इदा꣡ वि꣡प्राय ज꣡रते य꣡द् उक्था꣡
नि꣡ ष्म मा꣡वते वहथा पुरा꣡ चित्
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
ásti ← √as- 1 (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:ACT}
hí ← hí (invariable)
{}
idā́ ← idā́ (invariable)
{}
rátnam ← rátna- (nominal stem)
{case:NOM, gender:N, number:SG}
vaḥ ← tvám (pronoun)
{case:ACC, number:PL}
vidhaté ← √vidh- (root)
{case:DAT, gender:M, number:SG, tense:AOR, voice:ACT}
dāśúṣe ← dāśváṁs- (nominal stem)
{case:DAT, gender:M, number:SG}
idā́ ← idā́ (invariable)
{}
uṣāsaḥ ← uṣás- (nominal stem)
{case:VOC, gender:F, number:PL}
vīrā́ya ← vīrá- (nominal stem)
{case:DAT, gender:M, number:SG}
idā́ ← idā́ (invariable)
{}
járate ← √gr̥̄- 1 (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:MED}
ukthā́ ← ukthá- (nominal stem)
{case:ACC, gender:N, number:PL}
víprāya ← vípra- (nominal stem)
{case:DAT, gender:M, number:SG}
yát ← yá- (pronoun)
{case:NOM, gender:N, number:SG}
cit ← cit (invariable)
{}
mā́vate ← mā́vant- (nominal stem)
{case:DAT, gender:M, number:SG}
ní ← ní (invariable)
{}
purā́ ← purā́ (invariable)
{}
sma ← sma (invariable)
{}
vahatha ← √vah- (root)
{number:PL, person:2, mood:IND, tense:PRS, voice:ACT}
पद-पाठः
इ॒दा । हि । वः॒ । वि॒ध॒ते । रत्न॑म् । अस्ति॑ । इ॒दा । वी॒राय॑ । दा॒शुषे॑ । उ॒ष॒सः॒ ।
इ॒दा । विप्रा॑य । जर॑ते । यत् । उ॒क्था । नि । स्म॒ । माऽव॑ते । व॒ह॒थ॒ । पु॒रा । चि॒त् ॥
Hellwig Grammar
- idā
- [adverb]
- hi
- [adverb]
- “because; indeed; for; therefore; hi [word].”
- vo ← vaḥ ← tvad
- [noun], dative, plural
- “you.”
- vidhate ← vidh
- [verb noun], dative, singular
- “worship; offer.”
- ratnam ← ratna
- [noun], nominative, singular, neuter
- “jewel; wealth; best; treasure; vajra; property; jewel; ruby; jewelry.”
- astīdā ← asti ← as
- [verb], singular, Present indikative
- “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”
- astīdā ← idā
- [adverb]
- vīrāya ← vīra
- [noun], dative, singular, masculine
- “hero; man; Vīra; vīra; vīra [word]; Vīra.”
- dāśuṣa ← dāśuṣe ← dāś
- [verb noun], dative, singular
- “sacrifice; give.”
- uṣāsaḥ ← uṣas
- [noun], vocative, plural, feminine
- “Ushas; dawn; uṣas [word]; morning.”
- idā
- [adverb]
- viprāya ← vipra
- [noun], dative, singular, masculine
- “Brahmin; poet; singer; priest; guru; Vipra.”
- jarate ← jṛ
- [verb noun], dative, singular
- “jṛ; digest; age; cook; boil down; decay; decay; ripen.”
- yad ← yat
- [adverb]
- “once [when]; because; that; if; how.”
- ukthā ← uktha
- [noun], accusative, plural, neuter
- “hymn; praise; uktha [word]; encomium.”
- ni
- [adverb]
- “back; down.”
- ṣma ← sma
- [adverb]
- māvate ← māvat
- [noun], dative, singular, masculine
- vahathā ← vahatha ← vah
- [verb], plural, Present indikative
- “transport; bring; marry; run; drive; vāhay; drive; run; pull; nirvāpay; blow; transport; discharge; assume; remove.”
- purā
- [adverb]
- “once; earlier; first; purā [indecl.].”
- cit
- [adverb]
- “even; indeed.”
सायण-भाष्यम्
हे उषसः इदा हि इदानीमेव वः युष्माकं विधते परिचरते दातुं रत्नं धनम् अस्ति । इदा हि इदानीमेव वीराय प्रेरयित्रे हविषां दाशुषे यजमानाय दातुं वो रत्नमस्ति । इदा हि इदानीमेव विप्राय प्राज्ञाय जरते स्तुवते दातुं वो रत्नमस्ति । यत् यस्मिन् विप्रे उक्था उक्थनामकानि स्तोत्राणि विद्यन्ते मावते मत्सदृशाय यजमानाय तद्रत्नं नि वहथ । पुरा चित् पुरापि रत्नं मह्यं दत्तम् ॥
Wilson
English translation:
“Verily, Dawns, there is at present wealth to give to your worshiper, to the man offering (oblations) to the sage repeating your praise; if the praises (are accepted), then bring to him who is like me such wealth as has been formerly bestowed (upon myself).”
Jamison Brereton
For right now there exists a treasure for the one who does you honor, right now for the hero, for the pious one, o Dawns,
right now for the poet, when he sings his hymns. Even before you used to carry (it) down to one such as me.
Jamison Brereton Notes
Another difficult vs., esp. the end of pāda a: áyā nú, which has provoked much disc. (see esp. Oldenberg). I consider it a śleṣa. Central to my approach is the assumption that there’s a clause break before these two words in either reading. On the one hand, I have adopted von Bradke’s clever idea (op. cit., 121), that áyā nú is direct speech, with áyā the 1st sg. pres. subjunctive to √i ‘go’ followed by the temporal particle nú in expected clause-2nd position. This is the collective announcement of the Maruts, “who do not retreat from their birth”: “I will go now.” They are eager to exit the womb (or udder). We might of course expect a plural verb, but Marut reference always vacillates between pl. and collective sg. (see in fact the immediately preceding vs. 3), and this exact expression echoes that of Indra in the narrative of his unnatural birth in IV.18.2 nā́hám áto nír ayā “I will not go from here,” a narrative that might well have been familiar to all.
The other reading of áyā is the more generally accepted one, though I think other interpr. have missed a crucial detail. It is generally taken as the instr. sg. fem.
of the ayám prn. (back to Max Müller; see Geldner n. 4a). But this form is ordinarily accented on the final, ayā́. Initial accent on the oblique forms of this pronominal stem is restricted to emphatic usage in pāda-initial position (cf. the variant usage of, e.g., ásya, asyá, and asya). Those like Geldner and Renou who take it as this instr. but construe it with the rest of pāda a must wave away the accent (or ignore it, as Renou does). For such interpr. cf. “Die nicht vor der Geburt auf diese Art zurückscheuen …”; “… devant un naissance de la sorte” (my italics). However, init. accent is perfectly at home if we assume a clause break before áyā, an assumption supported by the position of nú, which overwhelmingly takes 2nd or modified 2nd position. I think it emphatically announces the way the birth really happened – and given the unnaturalness of the birth (being “milked out” of their mother), emphasis is certainly called for.
Either of these interpr. seems to require that the yád in c actually have domain over b as well (though there might be a way out of that if one were sufficiently ingenious), but given the syntactic tangle the vs. is already in and the looseness of the relativization elsewhere in this hymn) (see a similar problem in the next vs., 5b, this does not seem to me too much of a problem.
In b it is not clear to me what flaws the Maruts needed to purify; Geldner (n. 4b) suggests it’s the unnatural pregnancy and birth, and he may well be right.
Grassmann (and Lubotsky) assign ukṣámānāḥ to √ukṣ ‘sprinkle’, but ‘grow’ seems more likely (so also Geldner, Renou).
Our problematic expression may have spawned the two ánu forms (in c and d) from áyā nú. The first is in the familiar expression ánu jóṣam (II.21.3, etc.) “according to / at pleasure”; the latter I construe with tanvàm (cf. I.147.4 ánu mrk̥ ṣīṣta tanvàm, with similar discontinuity). Neither √vakṣ / ukṣ nor √mṛc otherwise ánu.
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Jamison Brereton Notes
There is lexical chaining between 3d and 4a with the identical phrase vidhaté rátnam in the same metrical position.
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Jamison Brereton Notes
For the repeated opening idā́(4a, 4b, 4c, 5a) see published introduction. The two outer exx. are both idā́hí; the two inner ones are followed by phonologically similar them. datives: 4b idā vīrā́ya / 4c idá víprāya.
Griffith
Now is there treasure for the man who serves you, now for the hero, Dawns! who brings oblation;
Now for the singer when he sings the praise-song. Even to one like me ye brought aforetime.
Geldner
Denn jetzt ist für euch die Zeit der Belohnung für den Verehrer da, jetzt für den opferspendenden Mann, ihr Usas´, jetzt für den Sprecher, wenn er in der Frühe Loblieder singt. Auch ehedem brachtet ihr meinesgleichen etwas ein.
Grassmann
Denn bald wird Reichthum dem, der euch verehret, dem Manne, der euch huldigt, Morgenröthen, Dem Sänger bald, wenn Lieder er euch singet, fahrt Gut mir heim wie sonst, dem treugesinnten.
Elizarenkova
Ведь сейчас уже есть сокровище для поклоняющегося (вам),
Сейчас для мужа, почитающего (вас), о утренние зори,
Сейчас для вдохновенного (исполнителя), когда поет он гимны.
Вы же привозили (сокровище) еще раньше (человеку,) подобному мне.
अधिमन्त्रम् (VC)
- उषाः
- भरद्वाजो बार्हस्पत्यः
- निचृत्त्रिष्टुप्
- धैवतः
दयानन्द-सरस्वती (हि) - विषयः
फिर वे कैसी हों, इस विषय को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - हे वीरपुरुषो ! जैसे (उषासः) उषाकाल, उन्हीं के समान वर्त्तमान भार्याओं को जो प्राप्त होओ तो (इदा) अब (हि) ही (वः) तुमको (विधते) सेवन करते हुए के लिये (रत्नम्) रमणीय धन (अस्ति) विद्यमान है वा (इदा) अब (दाशुषे) देते हुए (वीराय) बलिष्ठ जन के लिये और (इदा) अब (जरते) स्तुति करनेवाले (विप्राय) मेधावी पुरुष के लिये (मावते) जो मेरे सदृश है, उसके लिये (पुरा) पहिले (चित्) भी (यत्) जो (उक्था) कहने के योग्य वचन हैं (स्म) उन्हीं को (नि, वहथा) निवाहो ॥४॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है। हे मनुष्यो ! जो उषा के समान वर्त्तमान भार्यायें तुम लोगों को प्राप्त हों तो इसी जन्म में सब सुख तुम लोगों को प्राप्त हों, क्योंकि अविरोध से वर्त्तमान स्त्री-पुरुषों को सदैव यश प्राप्त होते हैं ॥४॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: हे वीरपुरुषा ! यथोषासस्तथैव वर्त्तमाना भार्या यदि प्राप्नुत तदेदा हि वो विधते रत्नमस्तीदा दाशुषे वीरायेदा जरते विप्राय मावते पुरा चिद्यदुक्थाः सन्ति तानि स्म चिन्नि वहथा ॥४॥
दयानन्द-सरस्वती (हि) - विषयः
पुनस्ताः कीदृश्यो भवेयुरित्याह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (इदा) इदानीम् (हि) यतः (वः) युष्मान् (विधते) परिचरते (रत्नम्) रमणीयं धनम् (अस्ति) (इदा) इदानीम् (वीराय) बलिष्ठाय जनाय (दाशुषे) दात्रे (उषासः) उषर्वद्वर्त्तमानाः (इदा) इदानीम् (विप्राय) मेधाविने (जरते) स्तावकाय (यत्) यानि (उक्था) वचनानि (नि) नित्यम् (स्म) एव (मावते) मत्सदृशाय (वहथा) प्राप्नुथ। अत्र संहितायामिति दीर्घः। (पुरा) पुरस्तात् (चित्) अपि ॥४॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। हे मनुष्या ! या उषर्वद्वर्त्तमाना भार्या युष्मान् प्राप्नुयुस्तर्ह्यस्मिन्नेव जन्मनि सर्वाणि सुखानि भवतः प्राप्नुयुरविरोधेन वर्त्तमानान् स्त्रीपुरुषान् सदैव यशांसि प्राप्नुवन्ति ॥४॥
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. हे माणसांनो ! जर तुम्हाला उषेप्रमाणे भार्या मिळाल्या तर याच जन्मी तुम्हाला सुख मिळेल. कारण विरोध नसेल तर स्त्री-पुरुषांना सदैव यश प्राप्त होते. ॥ ४ ॥
05 इदा हि - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
इ॒दा हि त॑ उषो अद्रिसानो गो॒त्रा गवा॒मङ्गि॑रसो गृ॒णन्ति॑ ।
व्य१॒॑र्केण॑ बिभिदु॒र्ब्रह्म॑णा च स॒त्या नृ॒णाम॑भवद्दे॒वहू॑तिः ॥
मूलम् ...{Loading}...
इ॒दा हि त॑ उषो अद्रिसानो गो॒त्रा गवा॒मङ्गि॑रसो गृ॒णन्ति॑ ।
व्य१॒॑र्केण॑ बिभिदु॒र्ब्रह्म॑णा च स॒त्या नृ॒णाम॑भवद्दे॒वहू॑तिः ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - उषाः
- ऋषिः - भरद्वाजो बार्हस्पत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
इदा꣡ हि꣡ त · उषो अद्रिसानो
गोत्रा꣡ ग꣡वाम् अ꣡ङ्गिरसो गृण꣡न्ति
वि꣡ अर्के꣡ण बिभिदुर् ब्र꣡ह्मणा च
सत्या꣡ नॄणा꣡म्+ अभवद् देव꣡हूतिः
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
adrisāno ← adrisānu- (nominal stem)
{case:VOC, gender:F, number:SG}
hí ← hí (invariable)
{}
idā́ ← idā́ (invariable)
{}
te ← tvám (pronoun)
{case:DAT, number:SG}
uṣaḥ ← uṣás- (nominal stem)
{case:VOC, gender:F, number:SG}
áṅgirasaḥ ← áṅgiras- (nominal stem)
{case:NOM, gender:M, number:PL}
gávām ← gáv- ~ gó- (nominal stem)
{case:GEN, gender:F, number:PL}
gotrā́ ← gotrá- (nominal stem)
{case:ACC, gender:N, number:PL}
gr̥ṇánti ← √gr̥̄- 1 (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:ACT}
arkéṇa ← arká- (nominal stem)
{case:INS, gender:M, number:SG}
bibhiduḥ ← √bhid- (root)
{number:PL, person:3, mood:IND, tense:PRF, voice:ACT}
bráhmaṇā ← bráhman- (nominal stem)
{case:INS, gender:N, number:SG}
ca ← ca (invariable)
{}
ví ← ví (invariable)
{}
abhavat ← √bhū- (root)
{number:SG, person:3, mood:IND, tense:IPRF, voice:ACT}
deváhūtiḥ ← deváhūti- (nominal stem)
{case:NOM, gender:F, number:SG}
nr̥ṇā́m ← nár- (nominal stem)
{case:GEN, gender:M, number:PL}
satyā́ ← satyá- (nominal stem)
{case:NOM, gender:F, number:SG}
पद-पाठः
इ॒दा । हि । ते॒ । उ॒षः॒ । अ॒द्रि॒सा॒नो॒ इत्य॑द्रिऽसानो । गो॒त्रा । गवा॑म् । अङ्गि॑रसः । गृ॒णन्ति॑ ।
वि । अ॒र्केण॑ । बि॒भि॒दुः॒ । ब्रह्म॑णा । च॒ । स॒त्या । नृ॒णाम् । अ॒भ॒व॒त् । दे॒वऽहू॑तिः ॥
Hellwig Grammar
- idā
- [adverb]
- hi
- [adverb]
- “because; indeed; for; therefore; hi [word].”
- ta ← te ← tvad
- [noun], genitive, singular
- “you.”
- uṣo ← uṣaḥ ← uṣas
- [noun], vocative, singular, feminine
- “Ushas; dawn; uṣas [word]; morning.”
- adrisāno ← adri
- [noun], masculine
- “mountain; rock; seven; stone; adri; grindstone; adri; rock.”
- adrisāno ← sāno ← sānu
- [noun], vocative, singular, feminine
- “tableland; ridge; peak; back; ridge; guru.”
- gotrā ← gotra
- [noun], accusative, plural, neuter
- “Gotra; patronymic; gotra [word]; name; family; family; kin; Gotra; mountain; herd; cow pen; cowbarn.”
- gavām ← go
- [noun], genitive, plural, masculine
- “cow; cattle; go [word]; Earth; bull; floor; milk; beam; sunbeam; leather; hide; horn; language; bowstring; earth; ox; Svarga.”
- aṅgiraso ← aṅgirasaḥ ← aṅgiras
- [noun], nominative, plural, masculine
- “Aṅgiras; Aṅgiras; Brahman; Atharva-Veda; aṅgiras [word]; Aṅgiras.”
- gṛṇanti ← gṛ
- [verb], plural, Present indikative
- “praise.”
- vy ← vi
- [adverb]
- “apart; away; away.”
- arkeṇa ← arka
- [noun], instrumental, singular, masculine
- “Calotropis gigantea Beng.; sun; copper; Surya; hymn; twelve; fire; beam.”
- bibhidur ← bibhiduḥ ← bhid
- [verb], plural, Perfect indicative
- “break; incise; burst; divide; cut; cleave; destroy; cure; disturb; lance; break; distinguish; disclose; pierce; tear; separate; transgress; break open; scratch; penetrate; sever; bribe; grind; betray; fester; strike.”
- brahmaṇā ← brahman
- [noun], instrumental, singular, neuter
- “brahman; mantra; prayer; spell; Veda; Brahmin; sacred text; final emancipation; hymn; brahman [word]; Brāhmaṇa; study.”
- ca
- [adverb]
- “and; besides; then; now; even.”
- satyā ← satya
- [noun], nominative, singular, feminine
- “true; real; real; faithful; good.”
- nṛṇām ← nṛ
- [noun], genitive, plural, masculine
- “man; man; nṛ [word]; crew; masculine.”
- abhavad ← abhavat ← bhū
- [verb], singular, Imperfect
- “become; be; originate; transform; happen; result; exist; be born; be; be; come to life; grow; elapse; come to mind; thrive; become; impend; show; conceive; understand; stand; constitute; serve; apply; behave.”
- devahūtiḥ ← deva
- [noun], masculine
- “Deva; Hindu deity; king; deity; Indra; deva [word]; God; Jina; Viśvedevās; mercury; natural phenomenon; gambling.”
- devahūtiḥ ← hūtiḥ ← hūti
- [noun], nominative, singular, feminine
- “invocation.”
सायण-भाष्यम्
हे उषो अद्रिसानो आदृतसानो ते तव प्रसादात् इदा हि सद्यं एव गवां गोत्रा संघान् अङ्गिरसो गृणन्ति उत्सृजन्ति । तथा च निगमान्तरं - ’ गवां गोत्रमुद सृजो यदङ्गिरः । (ऋ. सं. २.२३. १८) इति । अर्केण अर्चनीयेन ब्रह्मणा स्तोत्रेण वि बिभिदुः तमांसि विदारयन्ति च । नृणां नेतॄणां तेषामङ्गिरसां देवहूतिः देवविषया स्तुतिः सत्या सत्यफला अभवत् ॥
Wilson
English translation:
“Verily, Dawns, there is at presen wealh to give to your worshipper, to the man offering (oblations) to the sage repeating your praise; if the praises (are accepted), then bring to him who is like me such wealth as has been formerly bestowed (upon myself).”
Jamison Brereton
For right now the Aṅgirases are hymning the cowpens of the cows for you, o Dawn, you who own the high backs of the mountains.
They have split (them) apart with their chant and sacred formulation. The men’s invocation of the gods has come true.
Jamison Brereton Notes
This last vs. of the birth saga does not let up on obscurity, and my interpr.
differs in part from those of others, though there is general agreement on the point of the vs.; see, e.g., Geldner (n. 5): that the Maruts got no milk from their mother, but undeterred, they quickly became the Maruts we know, with their shared name and their tumultuous behavior. It is striking that the vs. also identifies the Maruts with Pṛśni verbally. Not only is the same construction used for their names (1b, 5b; see next para.), but within the vs. both Pṛśni (a) and the Maruts (c) are called ayā́s- ‘irrepressible’ (with this adj. regularly used of the Maruts elsewhere), and sudā́nu- ‘of good drops/gifts’, a standing epithet of the Maruts, is applied to Pṛśni in d (see Geldner’s n. 5d) The vs. is also linked ring compositionally with vs. 1. In 1b it is asserted that the two udders referred to in 1c and d — the latter being Pṛśni’s udder, which will produce the Maruts as milk — “own the same name ‘milker’” (samānáṃ nā́ma dhenú pátyamānam), while in 5b the Maruts after birth assume their (shared) name “Marut”: ā́nā́ma dhṛṣṇú mā́rutaṃ dádhānāḥ – note, inter alia, the echo of dhenú in dhṛṣṇú. Note also 1c / 5a LOC doháse: in 1c the other (=non-Pṛśni) udder constantly gives milk (doháse) to mortals (márteṣu), while here in 5a Pṛśni does not give milk (ná … doháse) to the Maruts (yéṣu) even right after birth – even though she milked them out of that very udder.
The vs. also has repeated phonological play with ayā́(a), ayā́so (c), (áv)a yāsad (d), picking up the problematic áyā of 4a.
In addition to its other problems, the vs. is metrically troubled, with a bad cadence in a and 9 syllables in c.
Both Geldner and Oldenberg (and also von Bradke) take makṣū́with the b pāda, which requires the rel. cl. of pāda a to be embedded, but I think it goes rather with its own pāda, indicating that even right after their birth Pṛśni deprived them of milk (sim.
Renou). I then take the yé of c to have domain over b as well – the same aberrant relative placement as suggested for 4bc.
The hapax stauná- is, as Renou says, “ininterprétable” (which does not stop him from trying). Geldner suggests reading *astaunāḥ (with abhinihita sandhi after yé in the Saṃhitā text), deriving it from √stu and tr. ‘ohne Lob(?)’. Although this has the merit of connecting it to a known root and without phonological disturbance, I find Renou’s tr. “sans être inertes” (without comm. on the etym., but perhaps based on von Bradke’s “Sie stehen nicht still”) more appealing in context, since it would provide a satisfying contrast with ayā́saḥ: in Renou’s tr., “eux qui, sans être inertes, (sont bien au contraire) inlassables.” I am also struck by the echo pointed out by von Bradke, with our staunā́matched by (ta)sthau ná in the next vs., 6d. As often, contextual poetics may have led to the choice of an enigmatic word. My own extremely speculative interpr. (“like posts”) is that it is related to sthū́ṇā- ‘pillar’, which is well anchored in Iranian (YAves. stū̆na-, stunā-, OP stūnā-, as well as Middle and Mod. Iranian) and found also widely in MIA and NIA (Pā, Pkt thūṇā, etc.). This suggestion requires the perhaps counter-intuitive assumption that the aspiration in sthū́ṇā is secondary, perhaps based on the MIA form (where initial *st would of course develop into th); the unmotivated retroflex ṇ in the Vedic form might give some support to that hypothesis. And secondary (if it is secondary) association with √sthā ‘stand’ would also encourage an aspirated initial. Another wrinkle is that it may have trisyllabic scansion (so Grassmann), but that is further than I can go. For a similarly impenetrable form in this maṇḍala with the same phonological profile, see staulā́in VI.44.7 and comm. ad loc. The last problem in the vs. (or at least the last one I will tackle) is in d: does nū́cid here mean ‘even now’ or ‘never’. Geldner, Renou, and von Bradke opt for the latter; Scarlatta (405) gives a choice of both. Although these two choices seem starkly oppositional, they may amount to the same thing with the subjunctive áva yāsat: even now she is trying to appease them, and she never will be able to.
04-05 ...{Loading}...
Jamison Brereton Notes
For the repeated opening idā́(4a, 4b, 4c, 5a) see published introduction. The two outer exx. are both idā́hí; the two inner ones are followed by phonologically similar them. datives: 4b idā vīrā́ya / 4c idá víprāya.
Griffith
O Dawn who standest on the mountain ridges, Angirases now praise thy stalls of cattle.
With prayer and holy hymn they burst them open: the heroes’ calling on the Gods was fruitful.
Geldner
Denn zu dieser Stunde, o Usas, die du auf Bergeshöhen wohnst, preisen die Angiras deine Kuhherden. Sie spalteten den Fels mit Gesang und Gebetskraft; es erfüllte sich die Götteranrufung der Männer.
Grassmann
Jetzt preisen, Uschas, die du thronst auf Bergen, die Angiras dir an der Kühe Ställe; Sie brachen sie mit Lied und mit Gebet auf, da ward der Männer Götteranruf wirksam.
Elizarenkova
Ведь сейчас, о Ушас, пребывающая на вершине горы,
Ангирасы воспевают твои стада коров.
Они раскололи (скалу) пением и священным словом.
Свершился призыв богов мужами.
अधिमन्त्रम् (VC)
- उषाः
- भरद्वाजो बार्हस्पत्यः
- विराट्पङ्क्ति
- पञ्चमः
दयानन्द-सरस्वती (हि) - विषयः
फिर वह कैसी है, इस विषय को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (अद्रिसानो) मेघ के बीच शिखर=चोटी रखनेवाली (उषः) प्रभातवेला के समान वर्त्तमान उत्तम स्त्री ! जैसे (ते) तेरे सम्बन्धी (अङ्गिरसः) पवनों के तुल्य (अर्केण) सूर्य्य (ब्रह्मणा) परमेश्वर वा वेद से (च) भी सूर्य्य को (गोत्रा) पृथिवी के समान वा (गवाम्) किरणों के सम्बन्ध को (वि, गृणन्ति) प्रस्तुत करते हैं और (बिभिदुः) विदीर्ण करते हैं, वैसे (इदा) अब (हि) ही (देवहूतिः) विद्वान् जन जिससे बुलाते हैं, वैसे तू प्रसिद्ध होती है सो तू (नृणाम्) मनुष्यों के बीच (सत्या) विद्यमान पदार्थों में उत्तम (अभवत्) होती है ॥५॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है। हे मनुष्यो ! जैसे किरणें प्रभातवेला से सूर्य्यप्रकाश की निमित्त हैं, वैसे ही सत्य व्यवहारों को सिद्ध करने और दुष्ट व्यवहारों का निरोध करनेवाली उषा है, वैसी श्रेष्ठ स्त्री होती है ॥५॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: हे अद्रिसानो उषर्वद्वर्त्तमाने वरे स्त्रि ! यथा ते सम्बन्धिनोऽङ्गिरसोऽर्केण ब्रह्मणा च सूर्य्य गोत्रेव गवां सम्बन्धं वि गृणन्ति बिभिदुश्च तथेदा हि देवहूतिर्भवति नृणां मध्ये सत्याऽभवत् ॥५॥
दयानन्द-सरस्वती (हि) - विषयः
पुनः सा कीदृशीत्याह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (इदा) इदानीम् (हि) खलु (ते) तव (उषः) उषर्वद्वर्त्तमाने (अद्रिसानो) अद्रौ मेघे सानूनि यस्याः सा (गोत्रा) भूमिः। गोत्रेति पृथिवीनाम। (निघं०१.१) (गवाम्) किरणानाम् (अङ्गिरसः) वायव इव (गृणन्ति) स्तुवन्ति (वि) (अर्केण) सूर्येण (बिभिदुः) विदृणन्ति (ब्रह्मणा) परमेश्वरेण वेदेन वा (च) (सत्या) सत्सु पदार्थेषु साध्वी (नृणाम्) मनुष्याणाम् (अभवत्) भवति (देवहूतिः) देवा विद्वांस आह्वयन्ति यया सा ॥५॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। हे मनुष्या ! यथा किरणा उषसा सूर्य्यप्रकाशस्य निमित्तमस्ति तथैव सर्वेषां सत्यानां व्यवहाराणां साधिका दुष्टानां व्यवहाराणां निरोधिकोषा वर्त्तते तथा सती स्त्री भवति ॥५॥
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जशी किरणे उषेद्वारे सूर्यप्रकाशाचे निमित्त आहेत तसे सत्य व्यवहार करणारी व दुष्ट व्यवहाराचा विरोध करणारी श्रेष्ठ स्त्री उषेप्रमाणे असते. ॥ ५ ॥
06 उच्छा दिवो - त्रिष्टुप्
विश्वास-प्रस्तुतिः ...{Loading}...
उ॒च्छा दि॑वो दुहितः प्रत्न॒वन्नो॑ भरद्वाज॒वद्वि॑ध॒ते म॑घोनि ।
सु॒वीरं॑ र॒यिं गृ॑ण॒ते रि॑रीह्युरुगा॒यमधि॑ धेहि॒ श्रवो॑ नः ॥
मूलम् ...{Loading}...
उ॒च्छा दि॑वो दुहितः प्रत्न॒वन्नो॑ भरद्वाज॒वद्वि॑ध॒ते म॑घोनि ।
सु॒वीरं॑ र॒यिं गृ॑ण॒ते रि॑रीह्युरुगा॒यमधि॑ धेहि॒ श्रवो॑ नः ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - उषाः
- ऋषिः - भरद्वाजो बार्हस्पत्यः
- छन्दः - त्रिष्टुप्
Thomson & Solcum
उछा꣡ दिवो दुहितः प्रत्नव꣡न् नो
भरद्वाजव꣡द् विधते꣡ मघोनि
सुवी꣡रं रयिं꣡ गृणते꣡ रिरीहि
उरुगाय꣡म् अ꣡धि धेहि श्र꣡वो नः
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M
genre M
Morph
divaḥ ← dyú- ~ div- (nominal stem)
{case:GEN, gender:M, number:SG}
duhitar ← duhitár- (nominal stem)
{case:VOC, gender:F, number:SG}
naḥ ← ahám (pronoun)
{case:ACC, number:PL}
pratnavát ← pratnavát (invariable)
{}
uchá ← √vas- 1 (root)
{number:SG, person:2, mood:IMP, tense:PRS, voice:ACT}
bharadvājavát ← bharadvājavát (invariable)
{}
maghoni ← maghávan- (nominal stem)
{case:VOC, gender:F, number:SG}
vidhaté ← √vidh- (root)
{case:DAT, gender:M, number:SG, tense:AOR, voice:ACT}
gr̥ṇaté ← √gr̥̄- 1 (root)
{case:DAT, gender:M, number:SG, tense:PRS, voice:ACT}
rayím ← rayí- ~ rāy- (nominal stem)
{case:ACC, gender:M, number:SG}
rirīhi ← √rā- 1 (root)
{number:SG, person:2, mood:IMP, tense:PRS, voice:ACT}
suvī́ram ← suvī́ra- (nominal stem)
{case:ACC, gender:M, number:SG}
ádhi ← ádhi (invariable)
{}
dhehi ← √dhā- 1 (root)
{number:SG, person:2, mood:IMP, tense:PRS, voice:ACT}
naḥ ← ahám (pronoun)
{case:ACC, number:PL}
śrávaḥ ← śrávas- (nominal stem)
{case:NOM, gender:N, number:SG}
urugāyám ← urugāyá- (nominal stem)
{case:NOM, gender:N, number:SG}
पद-पाठः
उ॒च्छ । दि॒वः॒ । दु॒हि॒त॒रिति॑ । प्र॒त्न॒ऽवत् । नः॒ । भ॒र॒द्वा॒ज॒ऽवत् । वि॒ध॒ते । म॒घो॒नि॒ ।
सु॒ऽवीर॑म् । र॒यिम् । गृ॒ण॒ते । रि॒री॒हि॒ । उ॒रु॒ऽगा॒यम् । अधि॑ । धे॒हि॒ । श्रवः॑ । नः॒ ॥
Hellwig Grammar
- ucchā ← uccha ← vas
- [verb], singular, Present imperative
- “dawn; shine.”
- divo ← divaḥ ← div
- [noun], genitive, singular, masculine
- “sky; Svarga; day; div [word]; heaven and earth; day; dawn.”
- duhitaḥ ← duhitar ← duhitṛ
- [noun], vocative, singular, feminine
- “daughter; duhitṛ [word].”
- pratnavan ← pratna
- [noun]
- “age-old; pratna [word].”
- pratnavan ← vat
- [adverb]
- “equally; like.”
- no ← naḥ ← mad
- [noun], dative, plural
- “I; mine.”
- bharadvājavad ← bharadvāja
- [noun], masculine
- “Bharadvāja; Droṇa; Bharadvāja; skylark.”
- bharadvājavad ← vat
- [adverb]
- “equally; like.”
- vidhate ← vidh
- [verb noun], dative, singular
- “worship; offer.”
- maghoni ← maghavan
- [noun], vocative, singular, feminine
- “big.”
- suvīraṃ ← su
- [adverb]
- “very; well; good; nicely; beautiful; su; early; quite.”
- suvīraṃ ← vīram ← vīra
- [noun], accusative, singular, masculine
- “hero; man; Vīra; vīra; vīra [word]; Vīra.”
- rayiṃ ← rayim ← rayi
- [noun], accusative, singular, masculine
- “wealth; property.”
- gṛṇate ← gṛ
- [verb noun], dative, singular
- “praise.”
- rirīhy ← rirīhi ← rā
- [verb], singular, Present imperative
- “give; impart.”
- urugāyam ← urugāya
- [noun], accusative, singular, neuter
- adhi
- [adverb]
- “on; from; accordingly.”
- dhehi ← dhā
- [verb], singular, Present imperative
- “put; give; cause; get; hold; make; provide; lend; wear; install; have; enter (a state); supply; hold; take; show.”
- śravo ← śravaḥ ← śravas
- [noun], accusative, singular, neuter
- “fame; glory; ear.”
- naḥ ← mad
- [noun], dative, plural
- “I; mine.”
सायण-भाष्यम्
हे दिवो दुहितः उषः प्रत्नवत् पुरातनेभ्य इव नः अस्मदर्थम् उच्छ तमांसि वर्जय । हे मघोनि भरद्वाजवत् विधते परिचरते । भरद्वाजवदिति वचनात् अन्योऽप्यस्ति भरद्वाजः । तथा च ब्राह्मणं -’ प्राणो वै भरद्वाजवत्’ इति । गृणते स्तुतिं कुर्वते मह्यं सुवीरं कल्याणपुत्रपौत्रादियुक्तं रयिं धनं रिरीहि देहि । किंच नः अस्मभ्यम् उरुगायं बहुभिर्गातव्यं श्रवः अन्नम् अधि धेहि अधिकं प्रयच्छ ॥ ॥ ६ ॥
Wilson
English translation:
“Verily, Uṣas, the Aṅgirasas through your (favour) recover the herd of cattle from the summit of the mountain; by adoration and by prayer they have divided (the rock); unfailing was the praise of the gods uttered by the oleaders (of rites).”
Jamison Brereton
Dawn for us, Daughter of Heaven, as of old, for the one who does (you) honor like Bharadvāja, o bounteous one.
Grant wealth in good heroes to the singer. Confer wide-ranging fame upon us.
Jamison Brereton Notes
With some relief we can pass on from the clotted vss. containing the Maruts’ birth story to the considerably more straightforward terrain of their adult exploits. This vs. is, however, linked to the preceding one: ugrā́ḥ in 6a picks up the last word of 5, ugrā́n. It is also barely possible that suméke ‘well-fixed’ to √mi ‘fix, implant’ resonates with staunā́ḥ in 5c, if that means ‘post’.
As indicated in the published translation, the vs. is also structured by the pun on du. ródasī ‘(two) world halves’ and nom. sg. rodasī́, the PN of the Maruts’ consort, differing only by accent.
As noted by Oldenberg and Renou, the simile marker ná is wrongly positioned, before the simile itself: ná rókaḥ rather than expected *róko ná. Renou suggests it is to avoid vs.-final ná. But see the disc. above of 5c, with the ref. to von Bradke’s happy observation that (ta)sthau ná here matches the hapax staunā́(ḥ) in that pāda, which can easily account for the wrong placement here: the order was adjusted to facilitate the inter-vs. echo. My tr. also reflects my interpr. of sváśociḥ at the end of previous pāda as part of the postponed simile (sváśociḥ, … ná rókaḥ# “like a self-blazing light”). Although sváśociḥ can of course modify rodasī́, to which it is adjacent, taking it with the simile would not only put ná in expected, if distant, second position, but also produces a more effective simile in my opinion: “like a light” seems pretty lame, as if Rodasī was a glorified headlight, but “like a self-blazing light” has more oomph.
Griffith
Shine on us as of old, thou Child of Heaven,on him, rich Maid! who serves like Bharadvaja.
Give to the singer wealth with noble heroes, and upon us bestow wide-spreading glory.
Geldner
Leuchte uns auf, Himmelstochter, wie ehedem, für den, der gleich Bharadvaja dich verehrt, du Gabenreiche! Gewähre dem Sänger einen Schatz von Meistern, verleih uns sich weiterstreckenden Ruhm!
Grassmann
Nach alter Weise strahl uns, Himmelstochter, beim Fest, o reiche, wie dem Bharadvadscha; Verleihe Gut an Helden reich dem Sänger, und gib dazu uns Ruhm, der weit sich ausdehnt.
Elizarenkova
Зажгись для нас, о дочь неба, как прежде,
Для поклоняющегося (тебе), о щедрая, подобно Бхарадвадже!
Дай певцу богатство, состоящее из прекрасных мужей!
Надели нас далеко идущей славой!
अधिमन्त्रम् (VC)
- उषाः
- भरद्वाजो बार्हस्पत्यः
- निचृत्त्रिष्टुप्
- धैवतः
दयानन्द-सरस्वती (हि) - विषयः
फिर वह किसके समान क्या करके किसको प्राप्त होती है, इस विषय को कहते हैं ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - हे (दिवः) बिजुली की (दुहितः) कन्या के समान वर्त्तमान (मघोनि) परमपूजित धनयुक्त पत्नी ! तू (नः) हम लोगों का (विधते) विधान करनेवाले के लिये (प्रत्नवत्) प्राचीन कारण जिसमें विद्यमान उसके वा (भरद्वाजवत्) कर्णके तुल्य (उच्छा) विवास कराओ अर्थात् एक देश से दूसरे देश में वास कराओ (गृणते) और प्रशंसा करनेवाले तेरे पति के लिये वा (नः) हम लोग जो सम्बन्धी हैं, उनके लिये (उरुगायम्) बहुत अपत्य धन वा गृह जिससे प्राप्त होते हैं उसे और (श्रवः) अन्न वा श्रवण तथा (सुवीरम्) शोभन वीर जिससे उस (रयिम्) धन को (अधि, धेहि) अधिकता से धारण कर और तू मुझ से इस उक्त विषय को (रिरीहि) माँग ॥६॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - हे वीरपुरुष ! जैसे बिजुली का प्रकाश संप्रयोग किया हुआ सत्य ऐश्वर्य्य को उत्पन्न करता है, वैसे ही शुभ आचरण करनेवाली पत्नी घर का सौभाग्य बढ़ाती है और जैसे आचार्य प्रति समय सुन्दर शिक्षा और विद्या को विद्यार्थियों को ग्रहण कराते हैं, वैसे ही विद्वान् स्त्री पुरुष अपने सन्तानों को विद्या और सुन्दर शिक्षा ग्रहण करावें ॥६॥ इस सूक्त में उषा के तुल्य स्त्रीजनों के गुणों का वर्णन होने से इस सूक्त के अर्थ की इससे पूर्व सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥ यह पैंसठवाँ सूक्त और छठा वर्ग समाप्त हुआ ॥
दयानन्द-सरस्वती (हि) - अन्वयः
अन्वय: हे दिवो दुहितर्वद्वर्त्तमाने मघोनि पत्नि ! त्वं नो विधते प्रत्नवद्भरद्वाजवदुच्छा विवासय गृणते तव पत्ये नोऽस्मभ्यं सम्बन्धिभ्य उरुगायं श्रवः सुवीरं रयिं चाऽधि धेहि त्वं चास्मदेतद्रिरीहि ॥६॥
दयानन्द-सरस्वती (हि) - विषयः
पुनः सा किंवत् किं कृत्वा किं प्राप्नोतीत्याह ॥
दयानन्द-सरस्वती (हि) - पदार्थः
पदार्थान्वयभाषाः - (उच्छा) विवासय। अत्र द्व्यचोऽतस्तिङ इति दीर्घः। (दिवः) विद्युतः (दुहितः) दुहितर्वद्वर्त्तमाने (प्रत्नवत्) प्रत्नं प्राचीनं कारणं विद्यते यस्मिंस्तद्वत् (नः) अस्मान् (भरद्वाजवत्) श्रोत्रवत् (विधते) विधानं कुर्वते (मघोनि) परमपूजितधनयुक्ते (सुवीरम्) शोभना वीरा यस्मात्तम् (रयिम्) धनम् (गृणते) प्रशंसकाय (रिरीहि) याचस्व। रिरीहीति याच्ञाकर्मा। (निघं०३.१९) (उरुगायम्) उरूणि गया अपत्यानि धनानि गृहाणि वा यस्मात्तम् (अधि) उपरि (धेहि) (श्रवः) अन्नं श्रवणं वा (नः) अस्मभ्यम् ॥६॥
दयानन्द-सरस्वती (हि) - भावार्थः
भावार्थभाषाः - हे वीर पुरुष ! यथा विद्युद्दीप्तिः सम्प्रयुक्तं सम्यञ्चैश्वर्य्यं जनयति तथैव शुभाचरणा पत्नी गृहसौभाग्यं वर्धयति यथाऽऽचार्याः प्रतिसमयं सुशिक्षां विद्यां च विद्यार्थिनो ग्राहयन्ति तथैव विद्वांसौ स्त्रीपुरुषौ स्वसन्तानानुचितसमये विद्यासुशिक्षे ग्राहयेतामिति ॥६॥ अत्रोषर्वत्स्त्रीगुणवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इति पञ्चषष्टितमं सूक्तं षष्ठो वर्गश्च समाप्तः ॥
सविता जोशी ← दयानन्द-सरस्वती (म) - भावार्थः
भावार्थभाषाः - हे वीर पुरुषा ! जसा विद्युतचा संप्रयोगयुक्त प्रकाश सम्यक् ऐश्वर्य उत्पन्न करतो तशी शुभ आचरण करणारी पत्नी घराचे सौभाग्य वाढविते व जसे आचार्य विद्यार्थ्यांना प्रत्येक वेळी चांगले शिक्षण व विद्या ग्रहण करवितात तसेच विद्वान स्त्री-पुरुषांनी आपल्या संतानांना विद्या व चांगले शिक्षण द्यावे. ॥ ६ ॥