०३७

• देवता - विश्वेदेवाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

आ᳓ वो वा᳓हिष्ठो वहतु स्तव᳓ध्यै
र᳓थो वाजा ऋभुक्षणो अ᳓मृक्तः
अभि᳓ त्रिपृष्ठइः᳓ स᳓वनेषु सो᳓मैर्
म᳓दे सुशिप्रा मह᳓भिः पृणध्वम्

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

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

vaḥ ← tvám (pronoun)
{case:ACC, number:PL}

vahatu ← √vah- (root)
{number:SG, person:3, mood:IMP, tense:PRS, voice:ACT}

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

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

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

r̥bhukṣaṇaḥ ← r̥bhukṣán- (nominal stem)
{case:VOC, gender:M, number:PL}

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

abhí ← abhí (invariable)

sávaneṣu ← sávana- 1 (nominal stem)
{case:LOC, gender:N, number:PL}

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

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

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

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

pr̥ṇadhvam ← √pr̥̄- 1 (root)
{number:PL, person:2, mood:IMP, tense:PRS, voice:MED}

suśiprāḥ ← suśiprá- (nominal stem)
{case:VOC, gender:M, number:PL}

आ । वः॒ । वाहि॑ष्ठः । व॒ह॒तु॒ । स्त॒वध्यै॑ । रथः॑ । वा॒जाः॒ । ऋ॒भु॒क्ष॒णः॒ । अमृ॑क्तः ।
अ॒भि । त्रि॑ऽपृ॒ष्ठैः । सव॑नेषु । सोमैः॑ । मदे॑ । सु॒ऽशि॒प्राः॒ । म॒हऽभिः॑ । पृ॒ण॒ध्व॒म् ॥

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

• vo ← vaḥ ← tvad
• [noun], accusative, plural
• “you.”

• vāhiṣṭho ← vāhiṣṭhaḥ ← vāhiṣṭha
• [noun], nominative, singular, masculine

• vahatu ← vah
• [verb], singular, Present imperative
• “transport; bring; marry; run; drive; vāhay; drive; run; pull; nirvāpay; blow; transport; discharge; assume; remove.”

• stavadhyai ← stu
• [verb noun]
• “laud; praise; declare; stu.”

• ratho ← rathaḥ ← ratha
• [noun], nominative, singular, masculine
• “chariot; warrior; ratha [word]; Dalbergia oojeinensis; rattan.”

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

• ṛbhukṣaṇo ← ṛbhukṣaṇaḥ ← ṛbhukṣan
• [noun], vocative, plural, masculine
• “Indra.”

• amṛktaḥ ← amṛkta
• [noun], nominative, singular, masculine
• “new; undamaged; complete.”

• abhi
• [adverb]
• “towards; on.”

• tripṛṣṭhaiḥ ← tri
• [noun]
• “three; tri/tisṛ [word].”

• tripṛṣṭhaiḥ ← pṛṣṭhaiḥ ← pṛṣṭha
• [noun], instrumental, plural, masculine
• “back; top; top; surface; shell; peak; Pṛṣṭha; flat roof; pṛṣṭha [word]; back; roof.”

• savaneṣu ← savana
• [noun], locative, plural, neuter
• “yajña; savana [word]; Snāna; Soma sacrifice; press.”

• somair ← somaiḥ ← soma
• [noun], instrumental, plural, masculine
• “Soma; moon; soma [word]; Candra.”

• made ← mada
• [noun], locative, singular, masculine
• “drunkenness; mada; estrus; excitement; sexual arousal; alcohol; musth; mad; mada; ecstasy; pride; drink; joy; arrogance; vivification.”

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

• suśiprā ← śiprāḥ ← śiprā
• [noun], vocative, plural, masculine
• “lip; śiprā.”

• mahabhiḥ ← mahan
• [noun], instrumental, plural, neuter
• “greatness.”

• pṛṇadhvam ← pṛṇ
• [verb], plural, Present imperative
• “satisfy.”

अनेन द्वृचेन ऋभवः स्तूयन्ते। ऋभुक्षणः विस्तीर्णस्य तेजसो निवासभूता हे वाजाः ऋभवः वाहिष्ठः वोढ़ृतमः स्तवध्यै स्तोतुमर्हः अमृक्तः केनाप्यहिंसितो युष्मदीयः रथः वः युष्मान् आ वहतु आ समन्तादस्मदीयं यज्ञं प्रापयतु । हे सुशिप्राः शोभनहनवः यूयं तेन रथेनागत्य सवनेषु अस्मदीययज्ञेषु मदे मदनिमित्ते त्रिपृष्ठैः क्षीरदधिसक्तुमिश्रैः महभिः महद्भिः सोमैः अभि पृणध्वं युष्मदीयं जठरमभिपूरयत । स रथो युष्मानावहत्विति पूर्वेणान्वयः ॥

English translation:

“Vājas, possessors of energy, let your capacious, commendable, and unobstructed chariot bring you(hither); be satiated, handsome-chinned, with the copious triply-combined libation (poured out) for yourexhilaration at our sacrifices.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

With the copious: tripṛṣṭhaiḥ somaiḥ, with Soma mixed with milk curds and meal

Let the chariot, the best conveyor, convey you here to be praised, o Vājas, R̥bhukṣans—(a chariot) indestructible.
Fill yourselves to exhilaration with great triple-backed soma drinks at the pressings, you lovely-lipped ones.

The function of abhí, initial in c, is unclear; the verb of this hemistich, pṛṇadhvam, final in d, does not appear with abhí elsewhere.

On the triple-backed (tripṛṣṭhá-) soma, see Geldner’s n. 1c, where he suggests among other possibilities that it refers to the three ingredients making up the soma drink (soma juice, water, and milk). 56

LET your best-bearing car that must be lauded, ne’er injured, bring you Vajas and Rbhuksans.
Fill you, fair-helmeted! with mighty Soma, thrice-mixed, at our libations to delight you.

Euch soll der bestfahrende Wagen herfahren zum Preise, ihr Vaja´s, ihr Ribhuksan´s der unbeschädigte. Füllet euch bei den Trankopfern mit dem dreirückigen Soma bei dem Rauschgelage mächtig an, ihr Schönlippigen!

Der bestens fährt, der unversehrte Wagen, fahr her zum Preis euch, Vadscha’s und Ribhukschan’s; Dreifach gemischte schöne Säfte trinket mit vollem Mund zum Rausch bei den Gelagen.

Пусть привезет вас колесница, лучше всех везущая,
Невредимая, о Ваджи, о Рибхукшаны, для восхваления!
Наполняйте себя на выжиманиях трехспинными соками сомы.
Мощными при опьянении, о прекрасногубые!

• विश्वेदेवा:
• वसिष्ठः
• त्रिष्टुप्
• धैवतः

अब सैंतीसवें सूक्त का प्रारम्भ है, उसके प्रथम मन्त्र में विद्वान् जन क्या प्राप्त करें, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे (सुशिप्राः) सुन्दर ठोढ़ी और नासिकावाले (वाजाः) विज्ञानवान् (ऋभुक्षणः) मेधावी बुद्धिमान् ! जो (वः) तुम्हारा (अमृक्तः) न नष्ट हुआ (वाहिष्ठः) अत्यन्त पहुँचानेवाला (रथः) रमण करने योग्य यान (मदे) आनन्द के लिये (त्रिपृष्ठैः) तीन जानने योग्य रूप जिन के विद्यमान उन (महभिः) सत्कार और (सोमैः) ऐश्वर्य्य वा ओषधि आदि पदार्थों से (सवनेषु) उत्तम कामों में (स्तवध्यै) स्तुति करने को हम को सब ओर से पहुँचाता है, वही तुम को (अभि, आ, वहतु) सब ओर पहुँचावे उस को तुम (पृणध्वम्) पूरो, सिद्ध करो ॥१॥

भावार्थभाषाः - हे विद्वानो ! तुम हम लोगों को रथ से चाहे हुए स्थान को पहुँचने के समान पढ़ाने से विद्या को पहुँचाओ ॥१॥

अन्वय: हे सुशिप्रा वाजा ऋभुक्षणो यो वोऽमृतो वाहिष्ठो रथो मदे त्रिपृष्ठैर्महभिस्सोमैः सवनेषु स्तवध्या अस्मानभ्यावहति स एव युष्मानप्यभ्या वहतु यूयं तं पृणध्वम् ॥१॥

अथ विद्वांसः किं प्रापयन्त्वित्याह ॥

पदार्थान्वयभाषाः - (आ) (वः) युष्माकम् (वाहिष्ठः) अतिशयेन वोढा (वहतु) (स्तवध्यै) स्तोतुम् (रथः) रमणीयं यानम् (वाजाः) विज्ञानवन्तः (ऋभुक्षणः) मेधाविनः (अमृक्तः) अहिंसितः (अभि) आभिमुख्ये (त्रिपृष्ठैः) त्रीणि पृष्ठानि ज्ञीप्सितव्यानि येषां तैः (सवनेषु) उत्तमकर्मसु (सोमैः) ऐश्वर्यौषध्यादिभिः पदार्थैः (मदे) आनन्दाय (सुशिप्राः) शोभनहनुनासिकाः (महभिः) सत्कारैः (पृणध्वम्) पूरयत ॥१॥

भावार्थभाषाः - हे विद्वांसो ! यूयमस्मान् रथेनाभीष्टं स्थानमिवाध्यापनेन विद्याः प्रापयन्तु ॥१॥

या सूक्तात विश्वेदेवांच्या गुणांचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची पूर्वसूक्तार्थाबरोबर संगती जाणावी.

भावार्थभाषाः - हे विद्वानांनो ! तुम्ही आम्हाला रथाद्वारे इच्छित स्थानी पोहोचविण्याप्रमाणे अध्यापन करा व विद्या शिकवा. ॥ १ ॥

• देवता - विश्वेदेवाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

यूयं᳓ ह र᳓त्नम् मघ᳓वत्सु धत्थ
सुवर्दृ᳓श ऋभुक्षणो अ᳓मृक्तम्
सं᳓ यज्ञे᳓षु स्वधावन्तः पिबध्वं
वि᳓ नो रा᳓धांसि मति᳓भिर् दयध्वम्

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
dhattha ← √dhā- 1 (root)
{number:PL, person:2, mood:IND, tense:PRS, voice:ACT}

ha ← ha (invariable)

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

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

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

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

r̥bhukṣaṇaḥ ← r̥bhukṣán- (nominal stem)
{case:VOC, gender:M, number:PL}

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

pibadhvam ← √pā- 2 (root)
{number:PL, person:2, mood:IMP, tense:PRS, voice:MED}

sám ← sám (invariable)

svadhāvantaḥ ← svadhā́vant- (nominal stem)
{case:VOC, gender:M, number:PL}

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

dayadhvam ← √dā- 3 (root)
{number:PL, person:2, mood:IMP, tense:PRS, voice:MED}

matíbhiḥ ← matí- (nominal stem)
{case:INS, gender:F, number:PL}

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

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

ví ← ví (invariable)

यू॒यम् । ह॒ । रत्न॑म् । म॒घव॑त्ऽसु । ध॒त्थ॒ । स्वः॒ऽदृशः॑ । ऋ॒भु॒क्ष॒णः॒ । अमृ॑क्तम् ।
सम् । य॒ज्ञेषु॑ । स्व॒धा॒ऽव॒न्तः॒ । पि॒ब॒ध्व॒म् । वि । नः॒ । राधां॑सि । म॒तिऽभिः॑ । द॒य॒ध्व॒म् ॥

• yūyaṃ ← yūyam ← tvad
• [noun], nominative, plural
• “you.”

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

• ratnam ← ratna
• [noun], accusative, singular, neuter
• “jewel; wealth; best; treasure; vajra; property; jewel; ruby; jewelry.”

• maghavatsu ← maghavan
• [noun], locative, plural, masculine
• “big.”

• dhattha ← dhā
• [verb], plural, Present indikative
• “put; give; cause; get; hold; make; provide; lend; wear; install; have; enter (a state); supply; hold; take; show.”

• svardṛśa ← svar
• [adverb]
• “sun; sky; sunlight.”

• svardṛśa ← dṛśaḥ ← dṛś
• [noun], vocative, plural, masculine
• “eye; dṛś; dṛś [word]; sight; evil eye.”

• ṛbhukṣaṇo ← ṛbhukṣaṇaḥ ← ṛbhukṣan
• [noun], vocative, plural, masculine
• “Indra.”

• amṛktam ← amṛkta
• [noun], accusative, singular, neuter
• “new; undamaged; complete.”

• saṃ ← sam
• [adverb]
• “sam; together; together; saṃ.”

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

• svadhāvantaḥ ← svadhāvat
• [noun], vocative, plural, masculine
• “autonomous; independent.”

• pibadhvaṃ ← pibadhvam ← pā
• [verb], plural, Present imperative
• “drink; gulp; soak; drink; suck; inhale.”

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

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

• rādhāṃsi ← rādhas
• [noun], accusative, plural, neuter
• “gift; munificence; liberality; bounty.”

• matibhir ← matibhiḥ ← mati
• [noun], instrumental, plural, feminine
• “intelligence; decision; mind; hymn; purpose; idea; opinion; belief; desire; wish; conviction; plan; devotion.”

• dayadhvam ← day
• [verb], plural, Present imperative
• “share.”

हे ऋभुक्षणः हे ऋभवः स्वर्दृशः स्वर्गं पश्यन्तः यूयं ह यूयमेव मघवत्सु हविर्लक्षणान्नवत्स्वस्मासु निमित्तेषु अमृक्तम् अहिंसितम्। चोरादिभिर्नापहृतमित्यर्थः । रत्नं रमणीयं धत्थ धारयथ। तदनन्तरं स्वधावन्तः बलवन्तस्ते यूयं यज्ञेषु अस्मदीययज्ञेषु सं पिबध्वं सम्यक् सोमं पिबत । अपि च यूयं मतिभिः धनहेतुभिः नः अस्मभ्यं राधांसि धनानि वि दयध्वं विशेषेण दत्त ॥

English translation:

“For you, Ṛbhukṣins, beholders of heaven, preserve unmolested the precious (treasure) for us who areaffluent (in sacrificial offerings); do you who are possessed of strengh, drink fully at (our) solemnities, and with(favourable) minds bestow upon us riches.”

You confer a treasure on the bounteous (patrons), you R̥bhukṣans of sunlike sight—(a treasure) indestructible.
Drink together at the sacrifices, autonomous ones. Apportion rewards to us in accordance with our thoughts. ᳓

Ye who behold the light of heaven, Rbhuksans, give our rich patrons unmolested riches.
Drink, heavenly-natured. at our sacrifices, and give us bounties for the hymns we sing you.

Ihr bringet unseren Gönnern das Kleinod ungeschmälert, ihr Ribhuksan´s mit dem Sonnenauge. Trinket zusammen, ihr Eigenmächtigen, bei den Opfern; teilet uns den Liedern entsprechend Belohnungen aus!

Ihr gebt den Mächt’gen unversehrte Schätze, die Himmelslicht ihr schaut, o Ribhuherrscher; Trinkt recht nach Lust euch voll bei unsern Opfern, vertheilt an uns nach eurer Güte Schätze.

Это вы даете сокровище щедрым покровителям,
Невредимое, о Рибхукшаны, видящие солнце.
Пейте вместе на жертвоприношениях, о самовластные!
Распределяйте дары по нашим молитвам!

• विश्वेदेवा:
• वसिष्ठः
• निचृत्त्रिष्टुप्
• धैवतः

फिर विद्वानों को क्या करना चाहिये, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे (स्वधावन्तः) बहुत अन्नादि पदार्थयुक्त (स्वर्दृशः) सुख देखते हुए (ऋभुक्षणः) मेधावी विद्वान् जनो ! (यूयम्, ह) तुम्हीं (मतिभिः) बुद्धियों से (मघवत्सु) बहुत धनयुक्त व्यवहारों में (रत्नम्) रमणीय धन को (सम्, धत्थ) अच्छे प्रकार धारण करो (यज्ञेषु) सङ्ग करने योग्य व्यवहार में (अमृक्तम्) विनाश को नहीं प्राप्त ऐसे बड़ी ओषधियों के रस को (पिबध्वम्) पीओ और (नः) हमारे (राधांसि) धनों को (वि, दयध्वम्) विशेष दया से चाहो ॥२॥

भावार्थभाषाः - जो विद्वान् जन हैं, वे प्रजाओं में ब्रह्मचर्य्य विद्या उत्तम क्रिया बड़ी-बड़ी ओषधियों और धनों को बढ़वाकर सुखी हों ॥२॥

अन्वय: हे स्वधावन्तः स्वर्दृश ऋभुक्षणो विद्वांसो ! यूयं मतिभिः मघवत्सु रत्नं सं धत्थ यज्ञेष्वमृक्तं रत्नमहौषधिरसं पिबध्वं नो राधांसि वि दयध्वम् ॥२॥

पुनर्विद्वद्भिः किं कर्तव्यमित्याह ॥

पदार्थान्वयभाषाः - (यूयम्) (ह) खलु (रत्नम्) रमणीयधनम् (मघवत्सु) बहुधनयुक्तेषु (धत्थ) धरत (स्वर्दृशः) ये स्वः सुखं यन्ति (ऋभुक्षणः) मेधाविनः (अमृक्तम्) अहिंसितम् (सम्) (यज्ञेषु) सङ्गन्तव्यषु व्यवहारेषु (स्वधावन्तः) बह्वन्नादिपदार्थयुक्ताः (पिबध्वम्) (वि) (नः) अस्माकम् (राधांसि) धनानि (मतिभिः) प्रज्ञाभिः (दयध्वम्) दयां कुरुत ॥२॥

भावार्थभाषाः - ये विद्वांसस्ते प्रजासु ब्रह्मचर्य्यविद्यासत्क्रियामहौषधधनानि च वर्धयित्वा सुखिनः सन्तु ॥२॥

भावार्थभाषाः - विद्वान लोकांनी प्रजेत ब्रह्मचर्य, विद्या, उत्तम क्रिया, मोठमोठी औषधी व धन वाढवून सुखी व्हावे. ॥ २ ॥

• देवता - विश्वेदेवाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

उवो᳓चिथ हि᳓ मघवन् दयिष्ण᳓म्+
महो᳓ अ᳓र्भस्य व᳓सुनो विभागे᳓
उभा᳓ ते पूर्णा᳓ व᳓सुना ग᳓भस्ती
न᳓ सूनृ᳓ता नि᳓ यमते वसव्या᳡

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

hí ← hí (invariable)

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

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

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

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

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

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

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

pūrṇā́ ← √pr̥̄- 1 (root)
{case:NOM, gender:M, number:DU, non-finite:PPP}

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

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

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

ná ← ná (invariable)

ní ← ní (invariable)

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

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

yamate ← √yam- (root)
{number:SG, person:3, mood:SBJV, tense:AOR, voice:MED}

उ॒वोचि॑थ । हि । म॒घ॒ऽव॒न् । दे॒ष्णम् । म॒हः । अर्भ॑स्य । वसु॑नः । वि॒ऽभा॒गे ।
उ॒भा । ते॒ । पू॒र्णा । वसु॑ना । गभ॑स्ती॒ इति॑ । न । सू॒नृता॑ । नि । य॒म॒ते॒ । व॒स॒व्या॑ ॥

• uvocitha ← uc
• [verb], singular, Perfect indicative

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

• maghavan
• [noun], vocative, singular, masculine
• “big.”

• deṣṇam ← deṣṇa
• [noun], accusative, singular, neuter
• “gift; giving.”

• maho ← mahaḥ ← mah
• [noun], genitive, singular, neuter
• “great; great; distinguished; much(a); adult; long; high.”

• arbhasya ← arbha
• [noun], genitive, singular, neuter
• “few; small; unimportant.”

• vasuno ← vasunaḥ ← vasu
• [noun], genitive, singular, neuter
• “wealth; property; gold; vasu [word]; ruby; treasure; jewel.”

• vibhāge ← vibhāga
• [noun], locative, singular, masculine
• “distinction; direction; part; placement; allotment; section; part; rule; distribution; distribution.”

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

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

• pūrṇā ← pṛ
• [verb noun], nominative, dual
• “fill; elapse; pull back; fill; satisfy; bestow; meet; stuff; load; mix; complete.”

• vasunā ← vasu
• [noun], instrumental, singular, neuter
• “wealth; property; gold; vasu [word]; ruby; treasure; jewel.”

• gabhastī ← gabhasti
• [noun], nominative, dual, masculine
• “beam; hand; sun.”

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

• sūnṛtā
• [noun], nominative, singular, feminine
• “liberality.”

• ni
• [adverb]
• “back; down.”

• yamate ← yam
• [verb], singular, Aorist conj./subj.
• “concentrate; grant; restrain; cause; control; offer; cover; raise.”

• vasavyā ← vasavya
• [noun], accusative, plural, neuter
• “wealth; wealth.”

‘ उवोचिथ ’ इत्याद्याः पञ्चर्च इन्द्रदेवताकाः। हे मघवन् धनवन्निन्द्र त्वं महः महतः अर्भस्य अल्पस्य च वसुनः धनस्य विभागे परिचरणानुकूले दाननिमित्ते देष्णं धनम् उवोचिथ हि सेवसे खलु। उचतिः सेवाकर्मा। तथा ते त्वदीयौ उभा उभौ गभस्ती बाहू वसुना धनेन पूर्णा संपूर्णौ भवतः । ते त्वदीया सूनृता वाक् वसव्या वसूनि धनानि न नि यमते न नियच्छति । यद्वा । वसव्या वसुषु धनेषु साधुः सूनृता वाक् धनेन संपूर्णौ त्वदीयौ बाहू न नियच्छति । नाल्पं प्रदापयतीत्यर्थः ॥ ।

English translation:

“You, Maghavan, have determined what is to be given in the apportionment of much or of little wealth,for both your hands are full of treasure, and your sincere (promises) of riches do not restrain them.”

Because you, bounteous one, are accustomed to giving at the distribution of goods great and small,
both your fists are filled with goods. No (one) will hold back your
liberalities, your masses of goods.

There is some lexical chaining here: in pāda a the standing epithet of Indra, maghavan, picks up the pl. maghávatsu in 2a (in the same metrical position), thus implicitly asserting an identification of the human patrons of 2 with Indra. The quasiinf. deṣṇám (trisyllabic, to be read dayiṣṇám), also in pāda a, echoes dayadhvam at the end of vs. 2. Although deṣṇá- is standardly taken as a deriv. of √dā ‘give’ (so already Grassmann, also AiG II.2.927-28, EWA s.v. DĀ, II.714), it is at least secondarily associated with √day ‘distribute’ here. A more distant, and less telling, lexical echo is pūrṇā́‘full’ with 1d pṛṇadhvam ‘fill!’.

Note the abundance of vásu- forms (vásunaḥ b, vásunā c, vasavyā̀d).

For d Geldner (n. 3d) appositely cites VIII.32.15 nákir asya … niyantā́sūnṛ́tānām, which he tr. ad loc. as “Keiner tut … seinen Gnadegaben Einhalt,” with sūnṛ́tānām an objective gen. with niyantā́. I am therefore puzzled as to why he does not take sūnṛ́tā here as standing for acc. pl. sūnṛ́tāḥ in sandhi, as the obj. of ní yamate, the same lexeme as in VIII.32.15. Instead he follows the Pp. in taking it as nom. sg.

sūnṛ́tā, subj. of the verb: “Deine Grossmut hält die Schätze nicht zurück” (sim. Renou).

My tr. takes account of VIII.32.15 and goes against the Pp.

For thou, O Bounteous One, art used to giving, at parting treasure whether small or ample.
Filled full are both thine arms with great possessions: thy goodness keeps thee not from granting riches.

Denn du bist, o Gabenreicher, das Schenken gewohnt, bei dem Verteilen von großem und kleinem Gut. Deine beiden Hände sind voll von Gut. Deine Großmut hält die Schätze nicht zurück.

Denn du, o Mächt’ger, findest Lust am Geben bei grossen und bei kleinen Guts Vertheilung; Mit Gut gefüllt sind deine beiden Arme, nicht hält zurück dein hoher Sinn die Schätze.

Ведь ты, о щедрый, любишь дарить
При раздаче добра, большого (и) малого.
Обе руки твои полны добра.
Великодушие не удерживает обилия благ.

• विश्वेदेवा:
• वसिष्ठः
• त्रिष्टुप्
• धैवतः

फिर धनाढ्य किस को दान देवें, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे (मघवन्) बहुधनयुक्त ! (हि) जिस से आप (महः) बहुत वा (अर्भस्य) थोड़े (वसुनः) धन के (विभागे) विभाग में (देष्णम्) देने योग्य को (उवोचिथ) कहो जिन (ते) आप के (उभा) दोनों (गभस्ती) हाथ (वसुना) धन से (पूर्णा) पूर्ण वर्त्तमान हैं उन आपकी (वसव्या) धनों में उत्तम (सूनृता) सत्य और प्रिय वाणी किसी से भी (न) नहीं (नि, यमते) नियम को प्राप्त होती अर्थात् रुकती है ॥३॥

भावार्थभाषाः - जो धनाढ्य जन बहुत वा थोड़े धन वा सुपात्र और कुपात्र वा धर्म और अधर्म के विभाग में सुपात्र और धर्म की वृद्धि के लिये धन दान करते हैं, उन की कीर्ति चिरकाल तक ठहरनेवाली होती है ॥३॥

अन्वय: हे मघवन् ! हि यतस्त्वं महोऽर्भस्य वसुनो विभागे देष्णमुवोचिथ यस्य त उभा गभस्ती वसुना पूर्णा वर्त्तेते तस्य तव वसव्या सूनृता वाक् केनापि न नि यमते ॥३॥

पुनर्धनाढ्याः कस्मै दानं दद्युरित्याह ॥

पदार्थान्वयभाषाः - (उवोचिथ) उपदिश (हि) (मघवन्) बहुधनयुक्त (देष्णम्) दातुं योग्यम् (महः) (अर्भस्य) अल्पस्य (वसुनः) धनस्य (विभागे) विभजन्ति यस्मिँस्तस्मिन् (उभा) उभौ (ते) तव (पूर्णा) पूर्णौ (वसुना) धनेन (गभस्ती) हस्तौ (न) निषेधे (सूनृता) सत्यप्रियवाणी (नि) (यमते) (वसव्या) वसुषु धनेषु साध्वी ॥३॥

भावार्थभाषाः - ये धनाढ्याः महतोऽल्पस्य धनस्य सुपात्रकुपात्रयोर्धर्माधर्मयोर्विभागेन सुपात्रधर्मवृद्धये च धनदानं कुर्वन्ति तेषां कीर्तिश्चिरन्तनी भवति ॥३॥

भावार्थभाषाः - जे श्रीमंत लोक जास्त किंवा कमी धन सुपात्र व कुपात्र तसेच धर्म व अधर्म जाणून सुपात्रांना धर्माच्या वृद्धीसाठी धन देतात त्यांची कीर्ती चिरकालपर्यंत टिकते. ॥ ३ ॥

• देवता - विश्वेदेवाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

तुव᳓म् इन्द्र सुअ᳓यशा ऋभुक्षा᳓
वा᳓जो न᳓ साधु᳓र् अ᳓स्तम् एषि ऋ᳓क्वा
वयं᳓ नु᳓ ते दाशुवां᳓सः सियाम
ब्र᳓ह्म कृण्व᳓न्तो हरिवो व᳓सिष्ठाः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

ná ← ná (invariable)

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

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

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

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

nú ← nú (invariable)

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

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

vayám ← ahám (pronoun)
{case:NOM, number:PL}

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

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

kr̥ṇvántaḥ ← √kr̥- (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:ACT}

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

त्वम् । इ॒न्द्र॒ । स्वऽय॑शाः । ऋ॒भु॒क्षाः । वाजः॑ । न । सा॒धुः । अस्त॑म् । ए॒षि॒ । ऋक्वा॑ ।
व॒यम् । नु । ते॒ । दा॒श्वांसः॑ । स्या॒म॒ । ब्रह्म॑ । कृ॒ण्वन्तः॑ । ह॒रि॒ऽवः॒ । वसि॑ष्ठाः ॥

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

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

• svayaśā ← sva
• [noun]
• “own(a); respective(a); akin(p); sva [word]; individual; present(a); independent.”

• svayaśā ← yaśāḥ ← yaśas
• [noun], nominative, singular, masculine
• “fame; Yaśas.”

• ṛbhukṣā ← ṛbhukṣāḥ ← ṛbhukṣan
• [noun], nominative, singular
• “Indra.”

• vājo ← vājaḥ ← vāja
• [noun], nominative, singular, masculine
• “prize; Vāja; reward; reward; Ribhus; vigor; strength; contest.”

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

• sādhur ← sādhuḥ ← sādhu
• [noun], nominative, singular, masculine
• “good; good; correct; correct; sādhu [word]; excellent; efficient.”

• astam ← asta
• [noun], accusative, singular, neuter
• “home.”

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

• ṛkvā ← ṛkvan
• [noun], nominative, singular, masculine
• “singing.”

• vayaṃ ← vayam ← mad
• [noun], nominative, plural
• “I; mine.”

• nu
• [adverb]
• “now; already.”

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

• dāśvāṃsaḥ ← dāś
• [verb noun], nominative, plural
• “sacrifice; give.”

• syāma ← as
• [verb], plural, Present optative
• “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”

• brahma ← brahman
• [noun], accusative, singular, neuter
• “brahman; mantra; prayer; spell; Veda; Brahmin; sacred text; final emancipation; hymn; brahman [word]; Brāhmaṇa; study.”

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

• harivo ← harivas ← harivat
• [noun], vocative, singular, masculine

• vasiṣṭhāḥ ← vasiṣṭha
• [noun], nominative, plural, masculine
• “Vasiṣṭha; vasiṣṭha [word].”

हे इन्द्र स्वयशाः असाधारणकीर्तिः ऋभुक्षाः ऋभुनिवासकः ऋभूणामीश्वरो वा त्वं साधुः साधकः वाजः न अन्नमिव ऋक्वा ऋक्वणः स्तोतुर्मम अस्तं गृहम् एषि प्राप्नुहि । नु अद्य वसिष्ठाः एतत्संज्ञका ऋषयः वयं हे हरिवः स्वकीयाश्वोपेतेन्द्र ते त्वदर्थं दाश्वांसः हविर्लक्षणान्नं दत्तवन्तः ब्रह्म स्तोत्रं कृण्वन्तः कुर्वन्तः सन्तः स्याम भवेम ।

English translation:

“Do you, Indra, who are Ṛbhukṣin, and of especial renown, who, like food, are the fulfiller (of wants),come to the dwelling of the worshipper; lord of bay horses, may we, Vasiṣṭhas, be today the donors (of theofferings) to yo, the celebrators of your praise.”

You, Indra, are the self-glorious R̥bhukṣan. Like a prize reaching its goal, you go home accompanied by verses.
May we Vasiṣṭhas now be your pious servers, you of the fallow bays, as we prepare the sacred formulation.

The connection of the first two vss., dedicated to the Ṛbhus, and the subsequent Indra vss. is made clear here: Indra is called ṛbhukṣán- (cf. the pl. applied to the Ṛbhus in 1b, 2b) in pāda a and compared with vā́ja- in b. Vāja is of course the name of one of the Ṛbhus, and they are all addressed as vājāḥ in 1b. Both Geldner and Renou take the simile vā́jo ná as containing the PN (e.g., “comme un Vāja”), though Geldner allows the common noun sense as an alternate (“wie der gute Vāja [die gute Beute]”), but I think the comparison is stronger if the ‘prize’ sense is more prominent and the relationship to the Ṛbhu name is backgrounded. However, I would now emend the tr.

to recognize the PN explicitly: “Like a prize [/like (the Ṛbhu) Vāja] …” Pāda b, with its description of Indra going home, is reminiscent of the envoi in the fallow-bay-yoking oblation at the end of the soma sacrifice (cf., e.g., I.82a, III.53.4-6) and is therefore appropriate to the Third Pressing context.

Indra, high-famed, as Vaja and Rbhuksans, thou goest working, singing to the dwelling.
Lord of Bay Steeds, this day may we Vasisthas offer our prayers to thee and bring oblations.

Du, Indra, bist der selbstherrliche Ribhuksan, der Senior; wie der gute Vaja die gute Beute kehrst du heim von Lobliedern begleitet. Wir möchten deine Spender sein, eine Erbauung bereitend, wir Vasistha´s, o Falbenlenker.

Du Indra bist selbstherrlicher Ribhukschan, wie Vadscha gehst du jubelnd stracks zur Heimat; Wir, die Vasischtas, seien dein, dir dienend, Gebet verrichtend, Herr der goldnen Rosse.

Ты, о Индра, – Рибхукшан, обладающий собственным блеском.
Как добрый Ваджа ты возвращаешься домой, сопровождаемый гимнами.
Мы, Васиштхи, хотим тут быть твоими почитателями,
Творящими молитву, о повелитель буланых коней!

• विश्वेदेवा:
• वसिष्ठः
• निचृत्पङ्क्तिः
• पञ्चमः

फिर मनुष्य कैसे हों, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे (हरिवः) प्रशंसित मनुष्यों (इन्द्र) और योगैश्वर्यों से युक्त जन ! जो (ऋभुक्षाः) मेधावी (स्वयशाः) अपनी कीर्ति से युक्त (ऋक्वाः) सत्कार करनेवाले (वाजः) ज्ञानवान् के (न) समान (साधुः) सत्कर्म सेवने हारे (त्वम्) आप (अस्तम्) घर को (एषि) प्राप्त होते हैं उन (ते) आप के (ब्रह्म) धन वा अन्न को (नु) शीघ्र (कृण्वन्तः) सिद्ध करते हुए (वसिष्ठाः) अतीव अच्छे गुण कर्मों के बीच निवास करनेवाले (वयम्) हम लोग (दाश्वांसः) दानशील (स्याम) हों ॥४॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । जो अच्छे मार्ग में स्थिर, साधु जनों के समान धर्मों का आचरण करते हैं, वे ऐश्वर्य के साथ हो अर्थात् ऐश्वर्य्यवान् होकर दानशील होते हैं ॥४॥

अन्वय: हे हरिव इन्द्र ! य ऋभुक्षाः स्वयशा ऋक्वा वाजो न साधुस्त्वमस्तमेषि तस्य ते ब्रह्म न कृण्वन्तो वसिष्ठा वयं दाश्वांसः स्याम ॥४॥

पुनर्मनुष्याः कीदृशा भवेयुरित्याह ॥

पदार्थान्वयभाषाः - (त्वम्) (इन्द्र) योगैश्वर्ययुक्त (स्वयशाः) स्वकीयं यशः कीर्तिर्यस्य सः (ऋभुक्षाः) मेधावी (वाजः) ज्ञानवान् (न) इव (साधुः) सत्कर्मसेवी (अस्तम्) गृहम् (एषि) प्राप्नोषि (ऋक्वा) सत्कर्त्ता (वयम्) (नु) क्षिप्रम् (ते) तव (दाश्वांसः) दातारः (स्याम) भवेम (ब्रह्म) धनमन्नं वा (कृण्वन्तः) कुर्वन्तः (हरिवः) प्रशस्तमनुष्ययुक्त (वसिष्ठाः) अतिशयेन सद्गुणकर्मसु निवासिनः ॥४॥

भावार्थभाषाः - अत्रोपमालङ्कारः । ये सन्मार्गस्थाः साधव इव धर्मानाचरन्ति ते सहैश्वर्या भूत्वा दातारो भवन्ति ॥४॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जे चांगल्या मार्गात स्थिर राहून साधूंप्रमाणे वागतात ते ऐश्वर्यवान बनतात व दानशीलही होतात. ॥ ४ ॥

• देवता - विश्वेदेवाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

स᳓नितासि प्रव᳓तो दाशु᳓षे चिद्
या᳓भिर् वि᳓वेषो हरिअश्व धीभिः᳓
ववन्मा᳓ नु᳓ ते यु᳓जियाभिर् ऊती᳓
कदा᳓ न इन्द्र राय᳓ आ᳓ दशस्येः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

cit ← cit (invariable)

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

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

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

dhībhíḥ ← dhī́- (nominal stem)
{case:INS, gender:F, number:PL}

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

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

yā́bhiḥ ← yá- (pronoun)
{case:INS, gender:F, number:PL}

nú ← nú (invariable)

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

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

vavanmá ← √vanⁱ- (root)
{number:PL, person:1, mood:IND, tense:PRF, voice:ACT}

yújyābhiḥ ← yújya- (nominal stem)
{case:INS, gender:F, number:PL}

ā́ ← ā́ (invariable)

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

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

kadā́ ← kadā́ (invariable)

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

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

सनि॑ता । अ॒सि॒ । प्र॒ऽवतः॑ । दा॒शुषे॑ । चि॒त् । याभिः॑ । विवे॑षः । ह॒रि॒ऽअ॒श्व॒ । धी॒भिः ।
व॒व॒न्म । नु । ते॒ । युज्या॑भिः । ऊ॒ती । क॒दा । नः॒ । इ॒न्द्र॒ । रा॒यः । आ । द॒श॒स्येः॒ ॥

• sanitāsi ← san
• [verb], singular, periphrast. future
• “win; get; gain.”

• pravato ← pravataḥ ← pravat
• [noun], accusative, plural, feminine
• “slope; river.”

• dāśuṣe ← dāś
• [verb noun], dative, singular
• “sacrifice; give.”

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

• yābhir ← yābhiḥ ← yad
• [noun], instrumental, plural, feminine
• “who; which; yat [pronoun].”

• viveṣo ← viveṣaḥ ← viṣ
• [verb], singular, Present conjunctive (subjunctive)
• “labor; act; perform.”

• haryaśva
• [noun], vocative, singular, masculine
• “Indra; Haryaśva.”

• dhībhiḥ ← dhī
• [noun], instrumental, plural, feminine
• “intelligence; prayer; mind; insight; idea; hymn; purpose; art; knowledge.”

• vavanmā ← vavanma ← van
• [verb], plural, Perfect indicative
• “obtain; gain; desire; get; like; love; overcome.”

• nu
• [adverb]
• “now; already.”

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

• yujyābhir ← yujyābhiḥ ← yujya
• [noun], instrumental, plural, feminine
• “adequate to(p); appropriate; united; allied.”

• ūtī ← ūti
• [noun], instrumental, singular, feminine
• “aid; favor; ūti [word].”

• kadā
• [adverb]
• “when; kadā [word].”

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

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

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

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

• daśasyeḥ ← daśasy
• [verb], singular, Present optative

हे हर्यश्व हरिनामकाश्वेन्द्र त्वं याभिः धीभिः अस्मदीयाभिः स्तुतिभिः विवेषः व्याप्नोषि स त्वं दाशुषे चित् हविर्दत्तवते यजमानायापि प्रवतः प्रवणस्य धनस्य सनिता असि दाता भवसि । अपि च हे इन्द्र त्वं नः अस्मभ्यं कदा कस्मिन् काले रायः धनानि आ दशस्येः प्रयच्छेः । नु अद्य ते तव युज्याभिः योग्याभिः ऊती उतिभी रक्षाभिः ववन्म त्वां संभजेम ॥ ॥ ३ ॥

English translation:

“Lord of bay horses, you are the giver of descending (wealth) to the donor (of the oblation), by whosesacred rites you are magnified; when may you bestow upon us riches; when may we be secure by yourappropriate protections.”

You regularly gain the (river-)courses just for your pious server, along which you will accomplish your work in accord with your visions, you of the fallow bays.
We have now won by your help allied (to us). When, Indra, would you show the favor of your wealth to us?

This vs. presents minor problems of syntax and the uncertain fit of certain lexical items. In the first pāda it is not clear what the pravátaḥ are that Indra regularly gains for his devotee. The stem pravát- generally refers to a slope or sloping course. Geldner takes it as an abstract Vorsprung (lead or advantage), Renou as a course, Tichy (Nom.ag. 307) as “die schnellen Wege” (with !). I think the clue is found in nearby VII.32.27 VII.32.27 tváyā vayám pravátaḥ śáśvatīr apò ’ti śúra tarāmasi “with you let us cross over the (river-)courses one after another, cross over the waters, o champion.” Here as well the reference seems to be to Indra’s aiding us in gaining new lands by crossing river after river. 57 As for pāda b, all three just-named scholars take dhībhíḥ as part of the main clause found in pāda a and embed the first part of b within this frame. Cf., e.g., Geldner’s “Du gewinnst selbst … den Vorsprung ab nach den Absichten, mit denen du (etwas) unternimmst.” But, though convenient, this kind of embedding is foreign to RVic sentence structure. Instead I think we must take the rel. prn. yā́bhiḥ as coreferential with pravátaḥ in the main cl. (pravát- being, of course, fem.). The instr. of pravátgenerally expresses extent: ‘along the slope (etc.)’ (e.g., VIII.5.37=13.8=IX.24.2 ā́po ná pravátā yatī́ḥ “like waters going along a slope”), and so here I assume that Indra accomplishes his work (víveṣaḥ), that is, assures victory for us, along the rivercourses that are being fought for. The other instr. fem. in this hemistich, dhībhíḥ, is then independent of yā́bhiḥ and part of the rel. cl. that yā́bhiḥ introduces, and I take it in the same sense as the instr. matíbhiḥ in 2d and dhiyā́in 6c: “in accord with [thought/vision].” The success of Indra’s activities on our behalf is announced in c and his help duly noted. The number mismatch in the instr. phrase yújyābhir ūtī́is common in Triṣṭubh cadences containing inst. ūtí-, truncated from iambic cadences (dimeter / Jagatī) of the type … víśvābhir ūtíbhiḥ (I.23.6 etc., etc.). See further disc. ad VI.10.5.

Thou winnest swift advancement for thy servant, through hymns, Lord of Bay Steeds, which thou hast favoured.
For thee with friendly succour have we battled, and when, O Indra, wilt thou grant us riches?

Du gewinnst selbst dem freigebigen den Vorsprung ab nach den Absichten, mit denen du etwas unternimmst, o Falbenfahrer. Wir haben durch deine vereinten Hilfen schon früher Gewinn gehabt. Wann wirst du, Indra, von deinem Reichtum etwas ablassen?

Du Füchselenker, schenkest raschen Fortgang dem Frommen, wenn du seinen Bitten hold bist; Wir dienten dir mit trefflichen Genüssen; wann wirst du, Indra, Güter uns verehren?

А для почитателя ты добытчик легкого пути,
За (те) молитвы, силой которых ты действуешь, о хозяин буланых коней.
Мы уже (немало) получили благодаря твоим поддержкам (,нам) предназначенным.
Когда же, о Индра, ты пожалуешь нам из (твоего) богатства?

• विश्वेदेवा:
• वसिष्ठः
• विराट्त्रिष्टुप्
• धैवतः

फिर विद्वान् जन क्या करें, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे (हर्यश्व) सद्गुण और हरणशील घोड़ोंवाले (इन्द्र) परम सुखप्रद विद्वान् ! जिस से आप (याभिः) जिन (युज्याभिः) युक्त करने योग्य विद्याओं (चित्) और (धीभिः) बुद्धियों से (ऊती) तथा रक्षा आदि क्रिया से (दाशुषे) देनेवाले के लिये (सनिता) विभाग करनेवाले (असि) हैं (प्रवतः) नम्रत्व आदि गुणों के देनेवालों के (रायः) धनों को (विवेषः) प्राप्त होते हैं हम लोग (ते) आप के जिन पदार्थों को (ववन्म) माँगते हैं उन को (नु) आश्चर्य्य है आप (नः) हम लोगों के लिये (कदा) कब (आ, दशस्ये) देओगे ॥५॥

भावार्थभाषाः - मनुष्यों को विद्वानों से सदा उत्तम विद्या लेनी चाहिये और विद्वान् भी यथावत् अच्छे प्रकार देवें ॥५॥

अन्वय: हे हर्यश्वेन्द्र ! यतस्त्वं याभिर्युज्याभिर्विद्याभिश्चिद्धीभिरूती दाशुषे सनिताऽसि प्रवतो रायो विवेषः यान् वयं ते ववन्मा तान्नु त्वं नः कदा आदशस्येः ॥५॥

पुनर्विद्वांसः किं कुर्युरित्याह ॥

पदार्थान्वयभाषाः - (सनिता) विभाजकः (असि) (प्रवतः) नम्रत्वादिगुणप्रदानाम् (दाशुषे) दात्रे (चित्) अपि (याभिः) (विवेषः) व्याप्नोति (हर्यश्व) सद्गुणहरणशीला हरयोऽश्वा महान्तो यस्य तत्सम्बुद्धौ (धीभिः) प्रज्ञाभिः (ववन्मा) याचामहे। अत्र संहितायामिति दीर्घः। (नु) चित्रम् (ते) तव (युज्याभिः) योजनीयाभिः (ऊती) ऊत्या रक्षणाद्यया (कदा) (नः) अस्मभ्यम् (इन्द्र) परमसुखप्रद (रायः) धनानि (आ) (दशस्येः) आदद्याः ॥५॥

भावार्थभाषाः - मनुष्यैः विद्वद्भ्यस्सदा उत्तमा विद्या याचनीयाः विद्वांसश्च यथावत् प्रदद्युः ॥५॥

भावार्थभाषाः - माणसांनी विद्वानांकडून सदैव उत्तम विद्या घ्यावी व विद्वानांनीही ती यथायोग्यरीत्या द्यावी. ॥ ५ ॥

• देवता - विश्वेदेवाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

वास᳓यसीव वेध᳓सस् तुवं᳓ नः
कदा᳓ न इन्द्र व᳓चसो बुबोधः
अ᳓स्तं तात्या᳓ धिया᳓ रयिं᳓ सुवी᳓रम्
पृक्षो᳓ नो अ᳓र्वा नि᳓ उहीत वाजी᳓

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
iva ← iva (invariable)

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

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

vāsáyasi ← √vas- 3 (root)
{tense:PRS}

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

bubodhaḥ ← √budh- (root)
{number:SG, person:2, mood:SBJV, tense:PRF, voice:ACT}

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

kadā́ ← kadā́ (invariable)

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

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

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

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

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

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

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

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

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

ní ← ní (invariable)

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

uhīta ← √vah- (root)
{number:SG, person:3, mood:OPT, tense:AOR, voice:MED}

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

वा॒सय॑सिऽइव । वे॒धसः॑ । त्वम् । नः॒ । क॒दा । नः॒ । इ॒न्द्र॒ । वच॑सः । बु॒बो॒धः॒ ।
अस्त॑म् । ता॒त्या । धि॒या । र॒यिम् । सु॒ऽवीर॑म् । पृ॒क्षः । नः॒ । अर्वा॑ । नि । उ॒ही॒त॒ । वा॒जी ॥

• vāsayasīva ← vāsayasi ← vāsay ← √vas
• [verb], singular, Present indikative
• “banish.”

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

• vedhasas ← vedhasaḥ ← vedhas
• [noun], accusative, plural, masculine
• “Brahma; creator; believer [worshipper]; Vishnu.”

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

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

• kadā
• [adverb]
• “when; kadā [word].”

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

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

• vacaso ← vacasaḥ ← vacas
• [noun], genitive, singular, neuter
• “statement; command; speech; words; advice; word; voice.”

• bubodhaḥ ← budh
• [verb], singular, Perfect conjunctive (subj.)
• “understand; notice; wake up; observe; detect; attend to; awaken; attend.”

• astaṃ ← astam ← asta
• [noun], accusative, singular, neuter
• “home.”

• tātyā ← tātya
• [noun], instrumental, singular, feminine
• “fatherly.”

• dhiyā ← dhī
• [noun], instrumental, singular, feminine
• “intelligence; prayer; mind; insight; idea; hymn; purpose; art; knowledge.”

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

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

• suvīram ← vīram ← vīra
• [noun], accusative, singular, masculine
• “hero; man; Vīra; vīra; vīra [word]; Vīra.”

• pṛkṣo ← pṛkṣaḥ ← pṛkṣa
• [noun], nominative, singular, masculine
• “strong; full of life.”

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

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

• ny ← ni
• [adverb]
• “back; down.”

• uhīta ← vah
• [verb], singular, Aorist optative
• “transport; bring; marry; run; drive; vāhay; drive; run; pull; nirvāpay; blow; transport; discharge; assume; remove.”

• vājī ← vājin
• [noun], nominative, singular, masculine
• “victorious; triumphant; strong; gainful.”

हे इन्द्र त्वं कदा कस्मिन् काले नः अस्मदीयं वचसः वचोरूपं स्तोत्रं बुबोधः अवगच्छेः। तथा स त्वं वेधसः स्तोतॄनस्मान् वासयसीव। इवेदानीमर्थे । इदानीं स्वकीये स्थानेऽवस्थापयसि । किंच वाजी बलवान् अर्वा वेगवांस्त्वदीयोऽश्वः । तात्या। तनोतेरिदं रूपम्। संततया धिया अस्मत्प्रेरितया स्तुत्या हेतुभूतया सुवीरं शोभनपुत्रोपेतं रयिं त्वदीयं धनं पृक्षः अन्नं च नः अस्मदीयम् अस्तं गृहं नि उहीत निवहेत् ॥

English translation:

“When, Indra, will you appreciate our praise; at present you establish us (your) adorers in our dwelling;let your swift horse, (influenced) by our protracted solemnity, convey to our abode riches, male offspring, andfood.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

You establish: vāsayasīva vedhasas tvam naḥ = asmān stotṛn idānīm svakīye sthāneavasthāpayasi: svakiye, own, may refer to Indra in his own dwelling, that is, in Svarga

You seem to be causing us, your ritual adepts, to bide our time. When will you take notice of our speech, Indra?
In accord with a papa’s vision the fortifying prizewinning steed should carry home to us wealth rich in heroes.

The trans.-/caus. vāsáyasi is here used in a curious idiomatic sense. The other two occurrences of this stem, nearby each other in III.1.17, 7.3, are straightforward in function: ‘cause to dwell / settle down’. But here the verb is used in a complaint: ‘cause to wait, cool one’s heels, hang around, bide one’s time’. The idiom is reinforced by the very rare use of the simile particle iva with a verb. My “seem to be …” is meant to capture this iva; it could also be rendered ‘as it were’. Geldner (n. 6) suggests that this is a hint to the poet’s patron that he (the poet) has been waiting too long for his dakṣiṇā.

The adj. tātyá- is a transparent deriv. of the familiar word for father, tatá- ‘daddy, papa’. I therefore think the rather formal register of Geldner’s väterlich and Renou’s paternel strike the wrong note; surely the idea is that Indra’s dhī́- is affectionate and indulgent.

To us thy priests a home, as ’twere, thou givest: when, Indra wilt thou recognize our praises?
May thy strong Steed, through our ancestral worship, bring food and wealth with heroes to our dwelling.

Du lässest unsere Meister gleichsam länger warten. Wann wirst du, Indra, auf unsere Rede achten? Durch die väterliche Dichtung soll uns ein starkes, gewinnbringendes Roß einen Schatz an guten Söhnen nach Hause fahren.

Du scheinest uns Verehrer hinzuhalten; wann wirst auf unser Wort du achten, Indra? Er fahr uns her mit väterlicher Sorge mannreiches Gut, wie schnelles Ross die Nahrung.

Ты будто задерживаешь нас, преданных (тебе).
Когда, о Индра, заметишь ты нашу речь?
Пусть благодаря силе поэтического дара, унаследованного от отца, скакун,
Завоевывающий награду, привезет нам домой богатство, прекрасных сыновей, силы наполнения!

• विश्वेदेवा:
• वसिष्ठः
• स्वराट्पङ्क्तिः
• पञ्चमः

फिर विद्वानों को क्या करना चाहिये, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे (इन्द्र) सुख देनेवाले ! (त्वम्) आप (तात्या) व्याप्त परमेश्वर में उत्तमता से स्थिर होनेवाली (धिया) बुद्धि से (नः) हम (वेधसः) बुद्धिमान् जनों को (वासयसीव) वसाते हुए से (नः) हमारे (वचसः) वचन को (कदा) कब (बुबोधः) जानोगे (वाजी) विज्ञानवान् आप (अर्वा) घोड़े के समान (नः) हम लोगों को (सुवीरम्) जिससे अच्छे-अच्छे वीर जन होते हैं उस (रयिम्) धन को कब (नि, उहीत) प्राप्त करियेगा और हमारे (अस्तम्) घर को प्राप्त होकर (पृक्षः) सम्पर्क करने योग्य अन्न कब सेवोगे ॥६॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । सब मनुष्य विद्वानों के प्रति ऐसी प्रार्थना करें, आप लोग हमें कब विद्वान् करके धन-धान्य, स्थान आदि पदार्थ और ऐश्वर्य्य को प्राप्त करावेंगे ॥६॥

अन्वय: हे इन्द्र ! त्वं तात्या धिया नोऽस्मान् वेधसो वासयसीव नोऽस्माकं वचसः कदा बुबोधः वाज्यर्वा स नु नोऽस्मान् सुवीरं रयिं कदा न्युहीतास्माकमस्तं प्राप्य पृक्षः कदा सेवयेः ॥६॥

पुनर्विद्वद्भिः किं कर्तव्यमित्याह ॥

पदार्थान्वयभाषाः - (वासयसीव) (वेधसः) मेधाविनः (त्वम्) (नः) अस्मान् (कदा) (नः) अस्माकम् (इन्द्र) सुखप्रद (वचसः) वचनस्य (बुबोधः) बुद्ध्याः (अस्तम्) गृहम् (तात्या) या तते परमेश्वरे साध्वी तया (धिया) प्रज्ञया (रयिम्) धनम् (सुवीरम्) शोभना वीरा यस्मात्तम् (पृक्षः) सम्पर्चनीयमन्नम् (नः) अस्मान् (अर्वा) अश्व इव (नि) (उहीत) वहेत् (वाजी) विज्ञानवान् ॥६॥

भावार्थभाषाः - अत्रोपमालङ्कारः । सर्वे मनुष्या विदुषः प्रत्येवं प्रार्थयेयुर्भवन्तोऽस्मान् कदा विदुषः कृत्वा धनधान्यस्थानाद्यैश्वर्यं प्रापयिष्यन्तीति ॥६॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. सर्व माणसांनी विद्वानांना अशी प्रार्थना करावी की, तुम्ही आम्हाला कधी विद्वान करून धन, धान्य, स्थान इत्यादी पदार्थ व ऐश्वर्य प्राप्त करून द्याल? ॥ ६ ॥

• देवता - विश्वेदेवाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

अभि᳓ यं᳓ देवी᳓ नि᳓रृतिश् चिद् ई᳓शे
न᳓क्षन्त इ᳓न्द्रं शर᳓दः सुपृ᳓क्षः
उ᳓प त्रिबन्धु᳓र् जर᳓दष्टिम् एति
अ᳓स्ववेशं यं᳓ कृण᳓वन्त म᳓र्ताः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
abhí ← abhí (invariable)

cit ← cit (invariable)

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

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

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

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

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

nákṣante ← √nakṣ- (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:MED}

śarádaḥ ← śarád- (nominal stem)
{case:NOM, gender:F, number:PL}

supŕ̥kṣaḥ ← supŕ̥kṣ- (nominal stem)
{case:NOM, gender:F, number:PL}

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

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

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

úpa ← úpa (invariable)

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

kr̥ṇávanta ← √kr̥- (root)
{number:PL, person:3, mood:SBJV, tense:PRS, voice:MED}

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

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

अ॒भि । यम् । दे॒वी । निःऽऋ॑तिः । चि॒त् । ईशे॑ । नक्ष॑न्ते । इन्द्र॑म् । श॒रदः॑ । सु॒ऽपृक्षः॑ ।
उप॑ । त्रि॒ऽब॒न्धुः । ज॒रत्ऽअ॑ष्टिम् । ए॒ति॒ । अस्व॑वेशम् । यम् । कृ॒णव॑न्त । मर्ताः॑ ॥

• abhi
• [adverb]
• “towards; on.”

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

• devī
• [noun], nominative, singular, feminine
• “Parvati; queen; goddess; Devi.”

• nirṛtiś ← nirṛtiḥ ← nirṛti
• [noun], nominative, singular, feminine
• “destruction; Nirṛti; adversity.”

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

• īśe ← īś
• [verb], singular, Present indikative
• “govern; command; master; dominate; can; reign; control; own.”

• nakṣanta ← nakṣante ← nakṣ
• [verb], plural, Present indikative
• “reach; approach.”

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

• śaradaḥ ← śarad
• [noun], nominative, plural, feminine
• “fall; year; śarad [word].”

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

• supṛkṣaḥ ← pṛkṣaḥ ← pṛkṣ
• [noun], nominative, plural, feminine
• “food; refreshment; power.”

• upa
• [adverb]
• “towards; on; next.”

• tribandhur ← tribandhuḥ ← tribandhu
• [noun], nominative, singular, masculine

• jaradaṣṭim ← jaradaṣṭi
• [noun], accusative, singular, masculine
• “aged; old; durable.”

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

• asvaveśaṃ ← a
• [adverb]
• “not; akāra; a [taddhita]; a [word]; a; a.”

• asvaveśaṃ ← sva
• [noun]
• “own(a); respective(a); akin(p); sva [word]; individual; present(a); independent.”

• asvaveśaṃ ← veśam ← veśa
• [noun], accusative, singular, masculine
• “whorehouse; prostitute; neighbor; braid.”

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

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

• martāḥ ← marta
• [noun], nominative, plural, masculine
• “man.”

देवी द्योतमाना निर्ऋतिश्चित् भूमिरपि ईशे ॥ कृत्यार्थे केन्प्रत्ययः ॥ ईशितव्या स्वभूता सती यम् इन्द्रम् अभि नक्षते व्याप्नोति । सुपृक्षः शोभनान्नैरुपेताः शरदः संवत्सराश्च यमिन्द्रं नक्षन्ते व्याप्नुवन्ति । मर्ताः मरणधर्माणः स्तोतारो वयं यम् इन्द्रम् अस्ववेशं स्वकीये स्थानेऽनुपविशन्तं कृणवन्त कुर्वन्ति । त्रिबन्धुः त्रयाणां लोकानां बन्धको विधारकः स इन्द्रः जरदष्टिं जरज्जीर्णमष्टिरशनं यस्य बलस्य हेतुभूतं तद्बलम् उप एति उपगच्छति ॥

English translation:

“Indra, the upholder of the three regions, whom the divine Nirṛti acknowledges as ruler, whom abundantyears pass over, whom mortals detain from his own abode, approaches to (recruit) his decaying strength.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Theupholder: upa tribandhu jaradaṣṭim eti: trayāṇām lokānām bandhaka;

Jaradaṣṭim = jīrṇam raśanamyasya balasya hetubhūtam tad balam upagacchati, he approaches that strength of which or of whose strength itis the cause;

Nirṛti = the earth

Even (a man) toward whom the goddess Disorder extends her
dominion—(because) the autumns rich in fortifying nourishment
reach Indra,
that man of triple kin-bonds draws near to him [=Indra, who is] one who reaches old age—(even a man) whom (other) mortals would render
bereft of his own clansmen.

The sense and syntax of this vs. are extremely challenging. My interpr.

differs from those of the other standard tr. I will not treat these in detail, but will note two important points of difference. I do not think that Indra is the referent of yám in pāda a (as, e.g., Oldenberg does), and I do not think that tribandhú- in c is a PN, much less a reference to Vasiṣṭha (see, e.g., Geldner, Mayr PN s.v.).

My sense of the structure of the vs. is that the two outer pādas (a, d), which match by virtue of being relative clauses introduced by yám, go together, with the referent of the yám the same in each: a mortal man beset by difficulties. These relative clauses depict the same unfortunate situation, the dissolution and isolation of this man. The two inner pādas (b, c) are the main clause (or a subordinate and a main clause in b and c respectively) and present Indra as the antidote and refuge for the unfortunate mortal. This complicates the clause relations but has the virtue of making sense (some sense, anyway). Many details remain to be discussed, however. 58 In pāda a the VP (abhí yám … ī́se) is puzzling: √īś does not otherwise occur with abhí, and it is found overwhelmingly with a genitive, not an accusative complement. (For disc. of other possible acc. exx. cited by Grassmann, see comm. ad VII.32.18. Commenting on this passage, Renou suggests that √īś appears with the acc. only when it is a pronoun, but this is not borne out by the distribution; among other things, there are plenty of pronominal genitives with √īś.) Here the clue to the usage is provided by a passage in the next hymn (cited by Oldenberg), VII.38.4 abhí yáṃ devy áditir gṛṇā́ti, which has the identical structure, save for a different named goddess (also a -ti-abstract) and a different verb, gṛṇā́ti (against our abhí yáṃ devy nírṛtiś cid ī́śe). The root √gṝ regularly takes both abhí and the acc. In VII.38.4 the one referred to by yám is benevolently greeted by the benevolent goddess Aditi; our passage seems to have been constructed as a deliberate contrast to this happy scene, with the malevolent goddess Nirṛti extending her sway to an unfortunate mortal. (The passages differ in one notable way, however: in VII.48.4 the referent of yám is the god Savitar.) The pairing of the two passages accounts for the unexpected preverb and unexpected accusative with ī́śe in our passage.

The middle pādas referring to Indra (in my view) present the god as a sort of venerable figure with whom the beleaguered man of pāda a (and d) can take refuge.

Indra’s venerable status results from the years that have accumulated for him, as pāda b indicates, and in c the subject (who, in my opinion, is the mortal man referred to by the rel. pronouns in a and d) approaches Indra because of the god’s attainment of age. That old age is presented as a positive feature of Indra also gives the mortal reassurance that his own aging can likewise be positive.

As already noted, I do not follow the almost universal interpr. of the hapax tribandhú- as a PN nor the further identification of that PN with Vasiṣṭha. Instead I take it as the bahuvrīhi it is in full lexical value: ‘having three bonds’, with the bonds referring to kinship as bándhu- does so often. I further think that this is a reference to the three-generations model so prevalent later: a man with both father and son (or perhaps, as later, father, grandfather, and great-grandfather), ensuring the continuity of the male line and, esp. later, the śrāddha offerings to the ancestors. Although this theme is not prominent in the RV, it can be discerned indirectly in several passages; see X.135 (and my article “The Earliest Evidence for the Inborn Debts of a Brahmin: A New Interpretation of Ṛgveda X.135,” Journal asiatique 302.2 [2014]: 245-57) and VI.20.11 (also discussed in that article, as well as comm. ad loc.). A man who had achieved the tribandhú state would be well along in years, and his approach to a similarly aging Indra would be appropriate. In fact, the depiction of Indra at this stage of life in this vs. contrasts strongly with the usual representation of Indra as young and virile. Note that tribandhú- may form a faint ring with tripṛṣṭhá- ‘threebacked’ in 1c.

In d we return to the afflictions visited on our unhappy man – this time by (other) mortals. Thus a and d show him as the target of a divinity (the devī́Nirṛti, a) and men (mártāḥ, d), with Indra as the literal intercessor. Both Geldner and Renou tr. the clear subjunctive kṛṇávanta in d as a preterite (“beraubt haben,” “ont rendu”), but there is no justification for this and neither provides one. Exactly what the other 59 mortals will or would do isn’t entirely clear to me, and it depends in great part on how we interpret -veśa- in the compd ásvaveśa-. In V.85.7, containing an array of apparently non-kin relationships, JPB tr. ‘neighbor’; in IV.3.13, again in a set of calibrated relationships, I do so as well, though in X.49.5 I render it as ‘vassal’. Here, if I am correct about the sense of tribandhú-, -veśa- should refer to a relationship outside the close family line. The sense would be: when mortals deprive him of his non-blood (or less closely related) associates (pāda d), he still has his tight paternal lineage (tribandhú- pāda c). My ‘clansmen’ could be correct (based on the usual sense of víś-), but ‘neighbor’ or even ‘vassal’ (or Renou’s ‘clientèle’) could, too. I do not think Geldner’s Anhang fits, however.

Though Nirrti the Goddess reigneth round him, Autumns with food in plenty come to Indra.
With three close Friends to length of days he cometh, he whom men let not rest at home in quiet.

Obwohl die Göttin Nirriti rings um ihn Macht hat, so kommen zu Indra die Herbste mit ihren guten Lebenskräften. An den langlebigen Indra wendet sich Tribandhu, den die Sterblichen des eigenen Anhangs beraubt haben.

Auch wen die Göttin Nirriti beherrscht schon, erreicht, dreifach verwandt, o Indra, dennoch Willkommne Herbste und ein hohes Alter, wenn auch die Menschen heimatlos ihn machten.

Над кем имеет власть сама богиня Гибель,
К (этому) Индре (тем не менее) приближаются осени, полные питательной силы.
Связанный троякими узлами (человек) подходит к нему, достигшему старости,
(Он,) кого смертные сделали лишенным своего окружения.

• विश्वेदेवा:
• वसिष्ठः
• निचृत्त्रिष्टुप्
• धैवतः

फिर मनुष्य कैसे वर्तें, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जैसे (यम्) जिस पदार्थ को (निर्ऋतिः) भूमि (चित्) वैसे (देवी) विदुषी स्त्री उसको (अभि, एति) सब ओर से प्राप्त होती वा (सुपृक्षः) जो सुन्दर अन्नवाला (त्रिबन्धुः) तीन जनों का बन्धु जिस (जरदिष्टम्) वृद्धावस्था को (ईशे) ऐश्वर्ययुक्त करता है जिस (इन्द्रम्) सूर्य को (शरदः) शरद् आदि ऋतु (नक्षन्ते) व्याप्त होती हैं जिस (अस्ववेशम्) अपने रूप को न धारण किये हुए का (मर्ताः) मनुष्य (उप, कृणवन्त) उपकार करते हैं, उन सब का हम भी उपकार करें ॥७॥

भावार्थभाषाः - हे मनुष्यो ! तुम जैसे शरीर वाणी और मन से उत्पन्न हुए तीन प्रकार के सुख को प्राप्त विद्वान् जन हृदय से चाही हुई भार्या को प्राप्त होता है, स्त्री भी प्रिय पति को प्राप्त होकर आनन्दित होती वा जैसे ऋतु अपने-अपने समय को प्राप्त होकर सबको आनन्दित करती वा जैसे स्वभाव से ही कौमार आदि अवस्था आती हैं, वैसे ही परस्पर में प्रीति कर प्रयत्न करो ॥७॥

अन्वय: हे मनुष्याः ! [यथा]यं निर्ऋतिश्चिदिव देव्यभ्येति यस्सुपृक्षस्त्रिबन्धुर्यां जरदष्टिमीशे यमिन्द्रं शरदो नक्षन्ते यमस्ववेशं मर्ता उप कृणवन्त तान् सर्वान् वयमुप कुर्याम ॥७॥

पुनर्मनुष्याः कथं वर्त्तेरन्नित्याह ॥

पदार्थान्वयभाषाः - (अभि) (यम्) (देवी) विदुषी (निर्ऋतिः) भूमिः। निर्ऋतीति पृथिवीनाम। (निघं०१.१)। (चित्) इव (ईशे) ईष्टे। अत्र तलोप आत्मनेपदेष्विति तकारलोपः। (नक्षन्ते) व्याप्नुवन्ति (इन्द्रम्) सूर्यम् (शरदः) शरदाद्या ऋतवः (सुपृक्षः) शोभनं पृक्षोऽन्तं यस्य सः (उप) (त्रिबन्धुः) त्रयाणां बन्धुः (जरदष्टिम्) वृद्धावस्थाम् (एति) प्राप्नोति (अस्ववेशम्) न स्वकीयो वेशो यस्य तम् (यम्) (कृणवन्त) कुर्वन्ति (मर्ताः) मनुष्याः ॥७॥

भावार्थभाषाः - हे मनुष्या ! यूयं यथा शरीरवाङ्मनोजं त्रिविधं सुखं प्राप्तो विद्वान् हृद्यां भार्यां प्राप्नोति स्त्री च प्रियं पतिं प्राप्य मोदते यथर्तवः स्वं स्वं समयं प्राप्य सर्वानानन्दयन्ति यथा स्वभावेनैव कौमाराद्या अवस्था आगच्छन्ति तथैव परस्परस्मिन् प्रीतिं कृत्वा प्रयतेत ॥७॥

भावार्थभाषाः - हे माणसांनो ! जसे शरीर, वाणी व मनाने उत्पन्न झालेले तीन प्रकारचे सुख प्राप्त झालेला विद्वान हृद्य प्रिय भार्या प्राप्त करतो व स्त्रीही प्रिय पती प्राप्त करून आनंदित होते किंवा जसे ऋतू समयानुसार सर्वांना आनंदित करतात किंवा कौमार्यावस्था स्वभावतः प्राप्त होते तसेच सहजभावाने परस्पर प्रीती करण्याचा प्रयत्न करा. ॥ ७ ॥

• देवता - विश्वेदेवाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

आ᳓ नो रा᳓धांसि सवित स्तव᳓ध्या
आ᳓ रा᳓यो यन्तु प᳓र्वतस्य रातउ᳓
स᳓दा नो दिवियः᳓ पायुः᳓ सिषक्तु
यूय᳓म् पात सुअस्ति᳓भिः स᳓दा नः

Strata
Strophic

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

Morph
ā́ ← ā́ (invariable)

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

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

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

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

ā́ ← ā́ (invariable)

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

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

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

yantu ← √i- 1 (root)
{number:PL, person:3, mood:IMP, tense:PRS, voice:ACT}

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

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

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

sádā ← sádā (invariable)

siṣaktu ← √sac- 1 (root)
{number:SG, person:3, mood:IMP, tense:PRS, voice:ACT}

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

pāta ← √pā- 1 (root)
{number:PL, person:2, mood:IMP, tense:PRS, voice:ACT}

sádā ← sádā (invariable)

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

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

आ । नः॒ । राधां॑सि । स॒वि॒त॒रिति॑ । स्त॒वध्यै॑ । आ । रायः॑ । य॒न्तु॒ । पर्व॑तस्य । रा॒तौ ।
सदा॑ । नः॒ । दि॒व्यः । पा॒युः । सि॒स॒क्तु॒ । यू॒यम् । पा॒त॒ । स्व॒स्तिऽभिः॑ । सदा॑ । नः॒ ॥

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

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

• rādhāṃsi ← rādhas
• [noun], nominative, plural, neuter
• “gift; munificence; liberality; bounty.”

• savita ← savitaḥ ← savitṛ
• [noun], vocative, singular, masculine
• “Savitar; sun; Surya; Savitṛ.”

• stavadhyā ← stavadhyai ← stu
• [verb noun]
• “laud; praise; declare; stu.”

• ā ← āḥ ← as
• [verb], singular, Imperfect
• “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”

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

• yantu ← i
• [verb], plural, Present imperative
• “go; travel; enter (a state); return; walk; continue; reach; ask.”

• parvatasya ← parvata
• [noun], genitive, singular, masculine
• “mountain; Parvata; parvata [word]; Parvata; Parvata; rock; height.”

• rātau ← rāti
• [noun], locative, singular, feminine
• “gift; bounty; favor.”

• sadā
• [adverb]
• “always; continually; always; perpetually.”

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

• divyaḥ ← divya
• [noun], nominative, singular, masculine
• “divine; celestial; divine; heavenly; divine; beautiful; rain; agreeable.”

• pāyuḥ ← pāyu
• [noun], nominative, singular, masculine
• “guard; pāyu [word]; Pāyu.”

• siṣaktu ← sac
• [verb], singular, Present imperative
• “accompany; follow; company; obey; participate; enter.”

• yūyam ← tvad
• [noun], nominative, plural
• “you.”

• pāta ← pā
• [verb], plural, Present imperative
• “protect; govern.”

• svastibhiḥ ← svasti
• [noun], instrumental, plural, feminine
• “prosperity; well-being; fortune; benediction; svasti [word]; well; luck.”

• sadā
• [adverb]
• “always; continually; always; perpetually.”

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

हे सवितः सर्वस्य प्रेरक देव त्वत्सकाशात् स्तवध्यै स्तोतुं योग्यानि राधांसि धनानि । नः अस्मान् आ यन्तु आगच्छन्तु । पर्वतस्य । पर्वत इति कश्चिदिन्द्रस्य सखा । एतत्संज्ञकस्य देवस्य रातौ दाने सति रायः धनान्यस्मान् आ यन्तु। पायुः सर्वस्य पालकः दिव्यः दिवि भवः स इन्द्रः सदा सर्वदा नः अस्मान् सिषक्तु रक्षकत्वेन सेवताम् । अस्मिन् सूक्ते ये प्रतिपादिता देवास्ते सर्वे यूयं नः अस्मान् स्वस्तिभिः कल्याणैः सदा पात पालयत ॥ ॥ ४ ॥

English translation:

“May riches worthy of laudation come, Savitā, to us; riches that are in the bestow of Parvata; may theheavenly protector (of all) preserve us; and, do you (Universal gods), ever cherish us with blessings.”

Let rewards come here to us to be praised, o Savitar; let the riches of the mountain come here at (the time for) giving.
Always let the heavenly protector accompany us. – Do you protect us always with your blessings.

The first pāda of this vs., ā́no … stavádhyai, is reminiscent of 1a ā́vo … stavádhyai, and thus forms a ring, already anticipated by the echo of 1c tripṛṣṭhaíḥ in 7c tribandhúḥ. However, it also makes an appeal to Savitar, who does not figure otherwise in the hymn, and thus seems to anticipate the first two vss. of the next hymn, VII.38, which are dedicated to that god. Indeed the Anukr. identifies that whole hymn as dedicated to Savitar, but see published introduction. to VII.38 for the view that it really is an All God hymn.

Promise us gifts, O Savitar: may riches come unto us in Parvata’s full bounty.
May the Celestial Guardian still attend us. Preserve us evermore, ye Gods, with blessings.

Zu uns sollen die Gaben kommen, o Savitri, zum Preise, die Reichtümer des Berges bei der Spendung! Immer soll uns der himmlische Beschützer geleiten!-Behütet ihr uns immerdar mit eurem Segen!

Lass zu uns kommen, Savitar, Geschenke und Gut zum Preise bei des Berges Gabe; Stets sei uns hold der himmlische Beschützer; ihr Götter, schützt uns stets mit eurem Segen.

(Пусть) при(дут) к нам, Савитар, дары – чтобы (мы) восхваляли,
Пусть придут богатства горы в виде дара!
Пусть всегда сопровождает нас небесный защитник!
Защищайте вы нас своими милостями!

• विश्वेदेवा:
• वसिष्ठः
• विराट्त्रिष्टुप्
• धैवतः

मनुष्य परमेश्वर की आज्ञा पालने से और पुरुषार्थ से लक्ष्मी की उन्नति करें, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे (सवितः) सकल जगत् के उत्पन्न करनेवाले जगदीश्वर ! आप की (स्तवध्यै) स्तुति करने को (नः) हम लोगों को (राधांसि) धन (आ, यन्तु) मिलें (पर्वतस्य) मेघ के (रातौ) देने में (रायः) धन आवें (दिव्यः) शुद्ध गुण-कर्म-स्वभाव में प्रसिद्ध हुए (पायुः) रक्षा करनेवाले आप (नः) हम लोगों को सदा (आ, सिषक्तु) सुखों से संयुक्त करें हे विद्वानो ! इस विज्ञान से सहित (यूयम्) तुम लोग (स्वस्तिभिः) सुखों से (नः) हम लोगों की (सदा) सर्वदैव (पात) रक्षा करो ॥८॥

भावार्थभाषाः - जो सत्य भाव से परमेश्वर की उपासना कर न्याययुक्त व्यवहार से धन पाने को चाहते हैं और जो सदा आप्त अति सज्जन विद्वान् का सङ्ग सेवते हैं, वे दारिद्र्य कभी नहीं सेवते हैं ॥८॥ इस सूक्त में विश्वेदेवों के गुणों का वर्णन होने से इस सूक्त के अर्थ की इससे पूर्व सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥ यह सैंतीसवाँ सूक्त और चौथा वर्ग समाप्त हुआ ॥

अन्वय: हे सवितर्जगदीश्वर ! त्वां स्तवध्यै नोऽस्मान् राधांस्यायन्तु पर्वतस्य रातौ राय आ यान्तु दिव्यः पायुर्भवान् नः सदा आ सिषक्तु। हे विद्वांस ! एतद्विज्ञानेन सहिता यूयं स्वस्तिभिर्नस्सदा पात ॥८॥

मनुष्याः परमेश्वराज्ञापालनस्वपुरुषार्थाभ्यां श्रियमुन्नयेयुरित्याह ॥

पदार्थान्वयभाषाः - (आ) (नः) अस्मान् (राधांसि) धनानि (सवितः) सकलजगदुत्पादकेश्वर (स्तवध्यै) स्तोतुम् (आ) (रायः) धनानि (यन्तु) प्राप्नुवन्तु (पर्वतस्य) मेघस्य (रातौ) दाने (सदा) (नः) अस्मान् (दिव्यः) शुद्धगुणकर्मस्वभावेषु भवः (पायुः) रक्षकः (सिषक्तु) सुखैः संयोजयतु (यूयम्) (पात) (स्वस्तिभिः) (सदा) (नः) अस्मान् ॥८॥

भावार्थभाषाः - ये सत्यभावेन परमेश्वरमुपास्य न्याय्येन व्यवहारेण धनं प्राप्तुमिच्छन्ति ये च सदाप्तसङ्गं सेवन्ते ते कदाचिद्दारिद्र्यं न सेवन्त इति ॥८॥ अत्र विश्वेदेवगुणवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इति सप्तत्रिंशत्तमं सूक्तं चतुर्थो वर्गश्च समाप्तः ॥

भावार्थभाषाः - जे खऱ्या भावनेने परमेश्वराची उपासना करून न्याययुक्त व्यवहाराने धन प्राप्त करू इच्छितात व जे सदैव विद्वानांचा संग करतात त्यांना कधी दारिद्र्य भोगावे लागत नाही. ॥ ८ ॥