०४३

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

प्र᳓ वो यज्ञे᳓षु देवय᳓न्तो अर्चन्
द्या᳓वा न᳓मोभिः पृथिवी᳓ इष᳓ध्यै
ये᳓षाम् ब्र᳓ह्माणि अ᳓समानि वि᳓प्रा
वि᳓ष्वग् विय᳓न्ति वनि᳓नो न᳓ शा᳓खाः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
arcan ← √r̥c- (root)
{number:PL, person:3, mood:INJ, tense:PRS, voice:ACT}

devayántaḥ ← √devay- (UNK_TYPE)
{case:NOM, gender:M, number:PL, tense:PRS, voice:ACT}

prá ← prá (invariable)

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

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

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

iṣádhyai ← √iṣ- 1 (root)
{case:DAT, number:SG, tense:AOR}

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

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

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

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

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

yéṣām ← yá- (pronoun)
{case:GEN, gender:M, number:PL}

ná ← ná (invariable)

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

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

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

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

प्र । वः॒ । य॒ज्ञेषु॑ । दे॒व॒ऽयन्तः॑ । अ॒र्च॒न् । द्यावा॑ । नमः॑ऽभिः । पृ॒थि॒वी इति॑ । इ॒षध्यै॑ ।
येषा॑म् । ब्रह्मा॑णि । अस॑मानि । विप्रा॑ । विष्व॑क् । वि॒ऽयन्ति॑ । व॒निनः॑ । न । शाखाः॑ ॥

• pra
• [adverb]
• “towards; ahead.”

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

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

• devayanto ← devayantaḥ ← devay
• [verb noun], nominative, plural
• “solicit.”

• arcan ← arc
• [verb], plural, Present injunctive
• “sing; worship; honor; praise; welcome.”

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

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

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

• iṣadhyai ← iṣ
• [verb noun]
• “send.”

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

• brahmāṇy ← brahmāṇi ← brahman
• [noun], nominative, plural, neuter
• “brahman; mantra; prayer; spell; Veda; Brahmin; sacred text; final emancipation; hymn; brahman [word]; Brāhmaṇa; study.”

• asamāni ← asama
• [noun], nominative, plural, neuter
• “incomparable; unlike.”

• viprā ← vipra
• [noun], nominative, plural, neuter
• “eloquent; stimulated; divine.”

• viṣvag ← viṣvak ← viṣvañc
• [noun], accusative, singular, neuter
• “dispersed; viṣvañc [word].”

• viyanti ← vī ← √i
• [verb], plural, Present indikative
• “disappear; differ; elapse.”

• vanino ← vaninaḥ ← vanin
• [noun], genitive, singular, masculine
• “tree.”

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

• śākhāḥ ← śākhā
• [noun], nominative, plural, feminine
• “branch; limb; school; extremity; śākhā [word]; bough; branchlet; finger.”

देवयन्तः देवान् कामयमानाः विप्राः यज्ञेषु नमोभिः स्तुतिभिर्हविर्भिर्वा वः युष्मान् इषध्यै अभिप्राप्तुं प्र अर्चन् प्रार्चयन्ति प्रकर्षेण स्तुवन्ति । द्यावा दिवं च पृथिवी भूमिं च प्रस्तुवन्ति । येषां विप्राणां मेधाविनां ब्रह्माणि स्तोत्राणि वनिनो न शाखाः वृक्षस्य शाखा इव विष्वक् विश्वतः वियन्ति विशेषेण गच्छन्ति । ते विप्राः प्रार्चन्निति पूर्वेण संबन्धः ॥

English translation:

“Devout worshippers seek to attain you, gods, by praises at sacrifices; they (worship) the heaven andearth, they of whom the divesified adorations spread everywhere like th ebranches of trees.”

At the sacrifices those seeking the gods chant forth for you all to Heaven and Earth with acts of reverence, in order to prosper—
those whose unequalled, inspired sacred formulations go questing in divergent directions like the branches of a tree.

The inf. iṣádhyai is a hapax and variously interpr.: e.g., Geldner “dass sie gern kommen,” Renou “en sorte que (nous) en tirions profit.” The root affiliation is also not entirely clear; e.g., Lubotsky classifies it with √iṣ ‘send’, though we do not of course know how he would tr. it. Both Renou’s disc. and his tr. seem to me plausible: he takes it as “un doublet isolé d’iṣayádhyai” and cites Burrow’s (1955) interpr. “pour que nous soyons prospères.” It is worth noting that the few instances of iṣayádhyai (I.183.3=VI.49.5, VI.64.4) also occur in a Triṣṭubh cadence and that that form in isolation is ill-formed for such a cadence, since the root syllable should be heavy in 71 such a cadence. In I.183.3=VI.49.5 this problem is avoided because the root syllable amalgamates with a preceding final vowel: yéna narā nāsati yeṣayádhyai. But in VI.64.4 rayím divo duhitar iṣayádhyai the cadence is simply bad (and in fact produces an uninterrupted run of 5 light syllables). Haplology of the suffix -ayá- to our form iṣádhyai here fixes this metrical problem.

víprā in c, modifying bráhmāṇi, is the only neut. N/A form of this stem, but the stem does modify a different word for thought/poetic formulation, matí-, as fem.

víprā (VII.66.8, VIII.25.24). The Pp. analyzes it instead as nom. pl. m. víprāḥ, which is of course a possible form underlying the sandhi, but which cannot be easily fitted into the sentence. Sāyaṇa. does it by sleight of hand: he glosses the first part of pāda c as yeṣāṃ viprāṇāṃ medhāvināṃ brahmāṇi, converting the supposed nom. pl. viprāḥ into a gen. pl., and then supplies viprāḥ as subj. of pra … arcan in the main clause in a: te viprāḥ prārcann pūrveṇa saṃbandhaḥ, an attempt to justify the nom. in the rel.

cl. Needless to say, this doesn’t work.

The verb viyánti in d is ambiguous. With the Pp., Grassmann, etc., it may be taken as belonging to ví √i ‘go apart, spread out’, but it could also belong to the root pres. of √vī ‘pursue, go in quest’. In a rel. cl. the accent would be the same for either analysis.

Because of the connections between the preceding hymn VII.42 and this one, I favor the latter affiliation on the basis of (prá) vetu in VII.42.1b, but ví √i is certainly not excluded – and might make slightly better sense with the simile. The tr. might then alternatively read “go apart” for “go questing.” On the other hand, I like the idea of formulations going in quest of divine response and rewards, an interpr. encouraged by the prá lexemes (like prá … etu in the next pāda, 2a).

SING out the pious at your sacrifices to move with adorations Earth and Heaven-
The Holy Singers, whose unmatched devotions, like a tree’s branches, part in all directions.

Unter Verbeugung sollen bei euren Opfern die gottverlangenden Sänger Himmel und Erde zuvor preisen, daß sie gern kommen, deren unvergleichliche beredte Segensworte sich nach allen Seiten verteilen wie die Äste eines Baumes.

Bei euren Opfern preisen nun die Frommen mit Ehrfurcht Erd’ und Himmel, sie zu laben; Die Sänger, deren Lieder unvergleichlich sich rings verzweigen wie des Baumes Aeste.

Во время ваших жертвоприношений преданные богам (поэты) воспевают
Небо-и-Землю с поклонениями, чтобы укрепить (их),
(Поэты,) чьи несравненные вдохновенные священные слова,
Расходятся во все стороны, словно ветви дерева.

• विश्वेदेवा:
• वसिष्ठः
• निचृत्त्रिष्टुप्
• धैवतः

अब पाँच ऋचावाले तेतालीसवें सूक्त का आरम्भ है, उसके प्रथम मन्त्र में फिर अतिथि और गृहस्थ एक दूसरे के लिये क्या-क्या देवें, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (विप्राः) बुद्धिमानो ! (येषाम्) जिनको (असमानि) औरों के धनों से न समान किन्तु अधिक (ब्रह्माणि) धन वा अन्न (वनिनः) वन सम्बन्ध रखने और (शाखाः) अन्तरिक्ष में सोनेवाली शाखाओं के (न) समान (विष्वक्) अनुकूल व्याप्ति जैसे हो, वैसे (वि, यन्ति) व्याप्त होते हैं वा जो (नमोभिः) अन्नादिकों से (इषध्यै) इच्छा करने वा जानने को (द्यावापृथिवी) सूर्य और भूमि की (यज्ञेषु) विद्याप्रचारादि व्यवहारों में (देवयन्तः) कामना करते हुए (वः) तुम लोगों का (प्रार्चन्) अच्छा सत्कार करते हैं, उनका तुम भी सत्कार करो ॥१॥

भावार्थभाषाः - हे अतिथि विद्वानो ! जैसे गृहस्थ जन अन्नादि पदार्थों के साथ आपका सत्कार करें, वैसे तुम विज्ञानदान से गृहस्थों को निरन्तर प्रसन्न करो ॥१॥

अन्वय: हे विप्राः ! येषामसमानि ब्रह्माणि वनिनः शाखा न विष्वग्वि यन्ति ये नमोभिरिषध्यै द्यावापृथिवी यज्ञेषु देवयन्तो वो युष्मान् प्रार्चंस्तान् भवन्तोऽपि सत्कुर्वन्तु ॥१॥

पुनरतिथिगृहस्थाः परस्परस्मै किं किं प्रदद्युरित्याह ॥

पदार्थान्वयभाषाः - (प्र) (वः) युष्मान् (यज्ञेषु) विद्याप्रचारादिव्यवहारेषु (देवयन्तः) कामयमानाः (अर्चन्) अर्चन्ति सत्कुर्वन्ति (द्यावा) सूर्यम् (नमोभिः) अन्नादिभिः (पृथिवी) भूमिम् (इषध्यै) एष्टुं ज्ञातुम् (येषाम्) (ब्रह्माणि) धनान्यन्नानि वा (असमानि) अन्येषां धनैरतुल्यान्यधिकानीति यावत् (विप्राः) मेधाविनः (विष्वक्) विषु व्याप्तं अञ्चतीति (वि, यन्ति) व्याप्नुवन्ति (वनिनः) वनसम्बन्धो विद्यते येषां ते (न) इव (शाखाः) याः खेऽन्तरिक्षे शेरते ताः ॥१॥

भावार्थभाषाः - हे अतिथयो विद्वांसो ! यथा गृहस्था अन्नादिभिर्युष्मान् सत्कुर्युस्तथा यूयं विज्ञानदानेन गृहस्थान् सततं प्रीणन्तु ॥१॥

या सूक्तात विश्वदेवाचे गुण व काम यांचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची पूर्व सूक्तार्थाबरोबर संगती जाणावी.

भावार्थभाषाः - हे विद्वान अतिथींनो! जसे गृहस्थ अन्न इत्यादींनी तुमचा सत्कार करतात तसे तुम्ही विज्ञान शिकवून गृहस्थांना निरंतर प्रसन्न करा. ॥ १ ॥

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

प्र᳓ यज्ञ᳓ एतु हे᳓तुवो न᳓ स᳓प्तिर्
उ᳓द् यछध्वं स᳓मनसो घृता᳓चीः
स्तृणीत᳓ बर्हि᳓र् अध्वरा᳓य साधु᳓
ऊर्ध्वा᳓ शोचीं᳓षि देवयू᳓नि अस्थुः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

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

ná ← ná (invariable)

prá ← prá (invariable)

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

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

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

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

út ← út (invariable)

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

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

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

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

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

asthuḥ ← √sthā- (root)
{number:PL, person:3, mood:IND, tense:AOR, voice:ACT}

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

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

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

प्र । य॒ज्ञः । ए॒तु॒ । हेत्वः॑ । न । सप्तिः॑ । उत् । य॒च्छ॒ध्व॒म् । सऽम॑नसः । घृ॒ताचीः॑ ।
स्तृ॒णी॒त । ब॒र्हिः । अ॒ध्व॒राय॑ । सा॒धु । ऊ॒र्ध्वा । शो॒चींषि॑ । दे॒व॒ऽयूनि॑ । अ॒स्थुः॒ ॥

• pra
• [adverb]
• “towards; ahead.”

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

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

• hetvo ← hetvaḥ ← hetva
• [noun], nominative, singular, masculine

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

• saptir ← saptiḥ ← sapti
• [noun], nominative, singular, masculine
• “horse.”

• ud
• [adverb]
• “up.”

• yacchadhvaṃ ← yacchadhvam ← yam
• [verb], plural, Present imperative
• “concentrate; grant; restrain; cause; control; offer; cover; raise.”

• samanaso ← samanasaḥ ← samanas
• [noun], nominative, plural, masculine
• “consentaneous.”

• ghṛtācīḥ ← ghṛtācī
• [noun], accusative, plural, feminine
• “Ghṛtācī.”

• stṛṇīta ← stṛ
• [verb], plural, Present imperative
• “spread; kill; lay; cover.”

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

• adhvarāya ← adhvara
• [noun], dative, singular, masculine
• “yajña; ceremony; adhvara [word].”

• sādhūrdhvā ← sādhū ← sādhu
• [noun], accusative, plural, neuter
• “good; good; correct; correct; sādhu [word]; excellent; efficient.”

• sādhūrdhvā ← ūrdhvā ← ūrdhva
• [noun], nominative, plural, neuter
• “upper; up(a); upper; upward; erect; more(a); raised; ūrdhva [word]; acclivitous; overturned; loud; eminent; high.”

• śocīṃṣi ← śocis
• [noun], nominative, plural, neuter
• “fire; flare; burn; radiance.”

• devayūny ← devayūni ← devayu
• [noun], nominative, plural, neuter
• “devout; devoted.”

• asthuḥ ← sthā
• [verb], plural, Root aorist (Ind.)
• “stay; stand; situate; exist; [in]; resist; endure; put; soak; be; stop; adhere; get stale; concentrate; grow; trust; wake; consociate; last; dwell; lie; stand; stop.”

अयमस्मदीयः यज्ञः प्र एतु देवान् प्रति गच्छतु । तत्र दृष्टान्तः । हेत्वो न सप्तिः शीघ्रगाम्यश्वो यथा तद्वत् । हे ऋत्विजः सर्वे यूयं समनसः सदृशमनस्काः सन्तः घृताचीः स्रुचः उद्यच्छध्वं हस्त उद्यम्य धारयत । तथा अध्वराय यागं कर्तुं साधु साधकं बर्हिः कुशमयं स्तृणीत वेद्यां छादयत । हे अग्ने देवयूनि देवान् कामयमानानि त्वदीयानि शोचींषि अर्चींषि ऊर्ध्वा ऊर्ध्वमुखानि अस्थुः तिष्ठन्तु ॥

English translation:

“Let the sacrifice proceed like a swift course (tot he gods); elevate, (priests), with one occurred, yourladles, charged with butter; spread for the solemnity the sacred grass;le the flames (of the burnt-offering) to thegods ascend on high.”

Let the sacrifice go forth, like a team to be spurred on. Being of one mind, hold up the (ladles) facing toward the ghee;
spread the ritual grass that brings success to the ceremony. The flames, seeking the gods, have stood up erect.

In c I construe dat. adhvarā́ya with sādhú, giving the latter richer semantics than the mere adverbial “richtig” of Geldner or even Renou’s “correctement.” Found twice in 42 (1d, 5a), adhvará- reappears here, though the word is too common to make much of this.

As noted above ad 42.3, our pāda d seems to be a clearer expression of the image of the increasing flames of the ritual fire found also in 42.3b.

Let sacrifice proceed like some fleet courser: with one accord lift ye on high the ladles.
Strew sacred grass meet for the solenm service: bright flames that love the Gods have mounted upward.

Das Opfer soll in Gang kommen wie ein zum Lauf getriebenes Gespann. Hebet eines Sinnes die Schmalzlöffel empor, breitet das Barhis richtig für das Opfer aus! Die gottverlangenden Gluten haben sich aufgerichtet.

Vor geh das Opfer wie das Ross des Treibers, die Butterlöffel strecket gleichgesinnt aus, Den Sitz zum Opfer streut in grader Reihe; schon stiegen auf die Flammen, Götter liebend.

Пусть двинется вперед жертва, словно конь, которого надо погонять!
Единодушные, возденьте кверху полные жира (жертвенные ложки)!
Правильно расстелите жертвенную солому для обряда!
Распрямились языки пламени, устремленные к богам.

• विश्वेदेवा:
• वसिष्ठः
• भुरिक्पङ्क्तिः
• पञ्चमः

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

पदार्थान्वयभाषाः - हे (समनसः) समान ज्ञान वा समान मनवाले विद्वानो ! जिन आप लोगों को (यज्ञः) विज्ञानमय सङ्ग करने योग्य व्यवहार (एतु) प्राप्त हो वे आप लोग (हेत्वः) अच्छे बड़े हुए वेगवान् (सप्तिः) घोड़ा के (न) समान सब को (प्र, उत्, यच्छध्वम्) अतीव उद्यमी करो जिसके (ऊर्ध्वा) ऊपर जानेवाले (देवयूनि) दिव्य उत्तम गुणों को करते हुए (शोचींषि) तेज (अस्थुः) स्थिर होते हैं उससे (अध्वराय) अहिंसामय यज्ञ के लिये आप (घृताचीः) रात्रियों और (बर्हिः) अन्तरिक्ष को (साधु) समीचीनता से (स्तृणीत) आच्छादित करो ॥२॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । हे गृहस्थो ! जिससे वायु, जल और ओषधि पवित्र होती हैं, उस यज्ञ का निरन्तर अनुष्ठान करो, यज्ञ धूम से अन्तरिक्ष को ढाँपो। हे अतिथियो ! तुम सब मनुष्यों को सारथि, घोड़ों को जैसे, वैसे धर्म कामों में उद्यमी कर इनका आलस्य दूर करो, जिससे इनको समस्त लक्ष्मी प्राप्त हो ॥२॥

अन्वय: हे समनसो विद्वांसो ! यान् युष्मान् यज्ञ एतु ते यूयं हेत्वस्सप्तिर्न सर्वान् प्रोद्यच्छध्वं यस्योर्ध्वा देवयूनि शोचींष्यस्थुस्तस्मादध्वराय यूयं घृताचीर्बहिश्च साधु स्तृणीत ॥२॥

पुनर्मनुष्याः कीदृशा भवेयुरित्याह ॥

पदार्थान्वयभाषाः - (प्र) प्रकर्षे (यज्ञः) विज्ञानमयः सङ्गन्तुमर्हः (एतु) प्राप्नोतु (हेत्वः) प्रवृद्धो वेगवान् (न) इव (सप्तिः) अश्वः (उत्) (यच्छध्वम्) उद्यमिनः कुरुत (समनसः) सज्ञानाः समानमनसः (घृताचीः) या घृतमुदकमञ्चन्ति ता रात्रीः। घृताचीति रात्रिनाम। (निघं०१.७)। (स्तृणीत) आच्छादयत (बर्हिः) अन्तरिक्षम् (अध्वराय) अहिंसामयाय यज्ञाय (साधु) समीचीनतया (ऊर्ध्वा) ऊर्ध्वं गन्तॄणि (शोचींषि) तेजांसि (देवयूनि) देवान् दिव्यान् गुणान् कुर्वन्ति (अस्थुः) तिष्ठन्ति ॥२॥

भावार्थभाषाः - अत्रोपमालङ्कारः । हे गृहस्था ! येन वायूदकौषधयः पवित्रा जायन्ते तं यज्ञं सततमनुतिष्ठन्तु यज्ञधूमेनान्तरिक्षमाच्छादयत, हे अतिथयो ! यूयं सर्वान् मनुष्यान् सारथिरश्वानिव धर्मकृत्येषूद्यमिनः कृत्वैषामालस्यं दूरीकुरुत यदेतान् सकला श्रीः प्राप्नुयात् ॥२॥

भावार्थभाषाः - भावार्थ ः ज्या मंत्रात उपमालंकार आहे. हे गृहस्थानो! यज्ञाचे निरंतर अधिष्ठान करा, त्यामुळे जल व औषध पवित्र होते. यज्ञाच्या धुराने अंतरिश आच्छादित करा. हे अतिथींनो! सारथी जसा घोड्याला वेगवान करतो तसे सर्व माणसांना धर्मकार्यात उद्यमी बनवून त्यांचा आळस दूर करा. ज्यामुळे त्यांना लक्ष्मी प्राप्त होईल. ॥ २ ॥

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

आ᳓ पुत्रा᳓सो न᳓ मात᳓रं वि᳓भृत्राः
सा᳓नौ देवा᳓सो बर्हि᳓षः सदन्तु
आ᳓ विश्वा᳓ची विदथि᳓याम् अनक्तु
अ᳓ग्ने मा᳓ नो देव᳓ताता मृ᳓धस् कः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

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

ná ← ná (invariable)

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

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

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

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

sadantu ← √sad- (root)
{number:PL, person:3, mood:IMP, tense:AOR, voice:ACT}

sā́nau ← sā́nu- ~ snú- (nominal stem)
{case:LOC, gender:M, number:SG}

ā́ ← ā́ (invariable)

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

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

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

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

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

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

mā́ ← mā́ (invariable)

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

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

आ । पु॒त्रासः॑ । न । मा॒तर॑म् । विऽभृ॑त्राः । सानौ॑ । दे॒वासः॑ । ब॒र्हिषः॑ । स॒द॒न्तु॒ ।
आ । वि॒श्वाची॑ । वि॒द॒थ्या॑म् । अ॒न॒क्तु॒ । अग्ने॑ । मा । नः॒ । दे॒वऽता॑ता । मृधः॑ । क॒रिति॑ कः ॥

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

• putrāso ← putrāsaḥ ← putra
• [noun], nominative, plural, masculine
• “son; putra [word]; male child; Putra; Bodhisattva.”

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

• mātaraṃ ← mātaram ← mātṛ
• [noun], accusative, singular, feminine
• “mother; mātṛkā; mātṛ [word]; parent; Salvinia cucullata Roxb.; Citrullus colocynthis Schrad.; cow.”

• vibhṛtrāḥ ← vibhṛtra
• [noun], nominative, plural, masculine

• sānau ← sānu
• [noun], locative, singular, masculine
• “tableland; ridge; peak; back; ridge; guru.”

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

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

• sadantu ← sad
• [verb], plural, Aorist imperative
• “sit down; break down; slow; sink; crumble; fracture; perish; ride; stop; besiege; tire.”

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

• viśvācī ← viśvāñc
• [noun], nominative, singular, feminine

• vidathyām ← vidathya
• [noun], accusative, singular, feminine
• “wise.”

• anaktv ← anaktu ← añj
• [verb], singular, Present imperative
• “smear; anoint; mix; color.”

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

• mā
• [adverb]
• “not.”

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

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

• mṛdhas ← mṛdhaḥ ← mṛdhas
• [noun], accusative, singular, neuter

• kaḥ ← kṛ
• [verb], singular, Aorist inj. (proh.)
• “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.”

मातरं जननीं विभृत्राः विशेषेण भर्तव्याः पुत्रासो न पुत्रा इव तद्वदस्माकं भरणीयाः देवासः देवाः बर्हिषः कुशमयस्य वेद्यामास्तीर्णस्य सानौ उन्नते देशे आ सदन्तु उपविशन्तु । हे अग्ने विदथ्यां यज्ञयोग्यां त्वदीयां ज्वालां विश्वाची । विश्वं सर्वं हविरञ्चति गच्छतीति विश्वाची जुहूः। आ अनक्तु आ समन्तात् सिञ्चतु । देवताता देवतातौ युद्धे नः अस्माकं मृधः हिंसकान् हे अग्ने त्वं मा कः मा कार्षीः । यज्ञवाचको देवतातिशब्दोऽत्र संग्रामे वर्तते ॥

English translation:

“Let the gods sit down on the summit of the sacred grass, like children nursed on the (lap of the) mother;let the full ladle, Agni, pour (the oblaion) on the sacrificial flame; give us not up to your adversaries in battle.”

Like piggyback children on their mother, let the gods sit on the back of the ritual grass.
Let (the ladle) facing in all directions anoint (the speech?) appropriate to the rite of distribution. O Agni, do not make us negligent in our
attendance on the gods.

In two of its four occurrences víbhṛtra- means something like ‘dispersed’, but that makes no sense here. The third occurrence is similar to ours, however: I.95.2 … janayanta gárbham … víbhṛtram. In both these instances it seems to be an idiomatic expression for children of an age to be carried around, in I.95.2 of the newborn fire. In our passage both Geldner’s “die Tragekinder” and Renou’s “des fils (en âge) d’être portés” seem on the money. Since Eng. lacks a useful expression (or means to make one) like Tragekind, my tr. is an attempt to convey the sense in brief and also to capture the implied locus of the children in our passage. In the simile they are said to be sitting on their mother (acc. mātáram), but in the frame the corresponding term is loc. sā́nau ‘on the back’, and I suggest that the mother’s back is implied in the simile as well. The difference between acc. mātáram and loc. sā́nau is a fairly trivial example of the “case disharmony in similes” discussed in detail in my 1982 IIJ article of the same name. 72 In b the gods are urged to take their seats (devā́saḥ … sadantu) on the barhis.

The action ordered is of course unremarkable and repeated numerous times in the RV, but in the context of this sequence of hymns it can be considered a “repair.” In the preceding hymn, in VII.42.5, Night and Dawn are given the same command, also in the 3rd ps., also in the thematic aor. (náktā … sadatām uṣā́sā). As was noted there, this produces an unusual image; 43.3 replaces and thus repairs it with the familiar one.

In c the problem is that neither of the fem. adjectives – nom. viśvā́cī or acc. vidathyā̀m – modifies an expressed noun, and the referential possibilites are wide open. Geldner follows Sāyaṇa. by taking the nom. as the sacrificial ladle and the acc. as the flame, though in his n. (3c) he suggests that ‘speech’ would be possible for both. Renou follows Thieme (Unters. 49) in taking over devátāt- from d as the acc., tr. “(la troupe des dieux) arrivant au sacrifice,” while maintaining the ladle as the nom. (One might think that the gods might find this an odd and messy welcome!) Oldenberg thinks the nom. is definitely the ladle, but suggests various possibilities for the acc. On the basis of I.167.3 vidathyā̀… vā́k, I take the acc. as speech, with the anointing metaphorical: the ladle pours the butter offering into the ritual fire as ritual speech is recited. There is precedent for this metaphor: cf. I.61.5 arkám … sám añje and I.64.1 gíraḥ sám añje with ‘chant’ and ‘hymns’, respectively, as object of ‘anoint’.

Like babes in arms reposing on their mother, let the Gods sit upon the grass’s summit.
Let general fire make bright the flame of worship: scorn us not, Agni, in the Gods’ assembly.

Wie die Tragekinder auf den Schoß der Mutter, so sollen sich die Götter auf den Rücken des Barhis setzen. Der für alle bestimmte Opferlöffel soll die für das Opfer bestimmte Flamme beträufeln. Agni, bring uns bei der Götterschaft nicht in Mißachtung!

Wie Söhne um die Mutter rings, so mögen die Götter sitzen auf des Polsters Rücken; Der Löffel salbe rings die Festesflamme; versäum uns nicht beim Gottesdienst, o Agni.

Словно (малые) сыновья (цепляются) за мать, которая должна их носить,
(Так) боги пусть усядутся на поверхности жертвенной соломы!
Повсюду успевающая (жертвенная ложка) пусть окропит (твое пламя,) предназначенное для обряда!
О Агни, не допусти к нам презрения со стороны богов!

• विश्वेदेवा:
• वसिष्ठः
• विराट्त्रिष्टुप्
• धैवतः

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

पदार्थान्वयभाषाः - हे (अग्ने) विद्वान् ! जैसे (विश्वाची) विश्व को प्राप्त होनेवाली (विदथ्याम्) घरों में नीति को (आ, अनक्तु) सब ओर से चाहे उसके उपदेश से आप (नः) हमारे (देवताता) दिव्य गुणों की प्राप्ति करानेवाले यज्ञ में (मृधः) हिंसकों को (मा) मत (कः) करें जो (देवासः) विद्वान् जन (सानौ) ऊपर ले देश स्थान में (विभृत्राः) विशेष कर पुष्टि करनेवाले (पुत्रासः) पुत्र जैसे (मातरम्) माता को (न) वैसे (बर्हिषः) उत्तम वृद्ध जन (आ, सदन्तु) स्थिर हों, उनकी आप कामना करें ॥३॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है। वही माता उत्तम है जो ब्रह्मचर्य से विदुषी होकर सन्तानों को अच्छी शिक्षा देकर विद्या से इनकी उन्नति करे, वही पिता श्रेष्ठ है जो हिंसादि दोषरहित सन्तान करे, वे ही विद्वान् प्रशंसा पाये हैं जो और मनुष्यों को माँ के समान पालते हैं ॥३॥

अन्वय: हे अग्ने ! यथा विश्वाची विदथ्यामानक्तु तदुपदेशेन त्वं नो देवताता मृधो मा कः ये देवासो सानौ विभृत्राः पुत्रासो मातरन्न बर्हिषः आ सदन्तु ताँस्त्वं कामयस्व ॥३॥

पुनर्विद्वांसः किं कुर्युरित्याह ॥

पदार्थान्वयभाषाः - (आ) (पुत्रासः) पुत्राः (न) इव (मातरम्) (विभृत्राः) विशेषेण पोषकाः (सानौ) ऊर्ध्वे देशे (देवासः) विद्वांसः (बर्हिषः) प्रवृद्धाः (सदन्तु) आसीदन्तु (आ) (विश्वाची) या विश्वमञ्चति (विदथ्याम्) विदथेषु गृहेषु साध्वीं नीतिम् (अनक्तु) कामयताम् (अग्ने) विद्वन् (मा) (नः) अस्माकम् (देवताता) दिव्यगुणप्रापके यज्ञे (मृध्रः) हिंस्रान् (कः) कुर्याः ॥३॥

भावार्थभाषाः - अत्रोपमालङ्कारः । सैव मातोत्तमा या ब्रह्मचर्येण विदुषी भूत्वा सन्तानान् सुशिक्ष्य विद्ययैषामुन्नतिं कुर्यात् स एव पिता श्रेष्ठोऽस्ति यो हिंसादिदोषरहितान् सन्तानान् कुर्यात् त एव विद्वांसः प्रशस्ताः सन्ति येऽन्यान् मनुष्यान् मातृवत् पालयन्ति ॥३॥

भावार्थभाषाः - भावार्थ ः या मंत्रात उपमालंकार आहे. जी विदुषी ब्रह्मचर्यपूर्वक संतानांना चांगले शिक्षण देऊन विद्येने उन्नत करते तीच माता उत्तम असते. जो संतानांचे हिंसक दोष दूर करतो, तोच पिता श्रेष्ठ असतो. जे मातेप्रमाणे माणसांचे पालन करतात तेच विद्वान प्रशंसनीय असतात. ॥ ३ ॥

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

ते᳓ सीषपन्त जो᳓षम् आ᳓ य᳓जत्रा
ऋत᳓स्य धा᳓राः सुदु᳓घा दु᳓हानाः
ज्ये᳓ष्ठं वो अद्य᳓ म᳓ह आ᳓ व᳓सूनाम्
आ᳓ गन्तन स᳓मनसो य᳓ति ष्ठ᳓

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

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

sīṣapanta ← √sap- (root)
{number:PL, person:3, mood:INJ, tense:AOR, voice:MED}

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

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

dhā́rāḥ ← dhā́rā- 1 (nominal stem)
{case:ACC, gender:F, number:PL}

dúhānāḥ ← √duh- (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:MED}

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

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

ā́ ← ā́ (invariable)

adyá ← adyá (invariable)

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

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

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

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

ā́ ← ā́ (invariable)

gantana ← √gam- (root)
{number:PL, person:2, mood:IMP, tense:AOR, voice:ACT}

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

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

yáti ← yáti (invariable)

ते । सी॒ष॒प॒न्त॒ । जोष॑म् । आ । यज॑त्राः । ऋ॒तस्य॑ । धाराः॑ । सु॒ऽदुघाः॑ । दुहा॑नाः ।
ज्येष्ठ॑म् । वः॒ । अ॒द्य । महः॑ । आ । वसू॑नाम् । आ । ग॒न्त॒न॒ । सऽम॑नसः । यति॑ । स्थ ॥

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

• sīṣapanta ← sap
• [verb], plural, Aorist inj. (proh.)

• joṣam ← joṣa
• [noun], accusative, singular, masculine

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

• yajatrā ← yajatrāḥ ← yajatra
• [noun], nominative, plural, masculine
• “adorable.”

• ṛtasya ← ṛta
• [noun], genitive, singular, neuter
• “truth; order; fixed order; ṛta [word]; law; custom; custom.”

• dhārāḥ ← dhārā
• [noun], accusative, plural, feminine
• “flush; flow; current; spring; fountain.”

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

• sudughā ← dughāḥ ← dugha
• [noun], accusative, plural, feminine
• “yielding.”

• duhānāḥ ← duh
• [verb noun], nominative, plural
• “milk.”

• jyeṣṭhaṃ ← jyeṣṭham ← jyeṣṭha
• [noun], accusative, singular, neuter
• “firstborn; best; first; excellent; highest; jyeṣṭha [word].”

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

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

• maha ← mahaḥ ← mahas
• [noun], accusative, singular, neuter
• “greatness; festival; glory; reward; gladness.”

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

• vasūnām ← vasu
• [noun], genitive, plural, masculine
• “Vasu; Vasu; eight; vas; audbhida; Deva; sun; pāṃśuja; Agni.”

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

• gantana ← gam
• [verb], plural, Aorist imperative
• “go; situate; enter (a state); travel; disappear; [in]; elapse; leave; reach; vanish; love; walk; approach; issue; hop on; gasify; get; come; die; drain; spread; transform; happen; discharge; ride; to be located; run; detect; refer; go; shall; drive.”

• samanaso ← samanasaḥ ← samanas
• [noun], nominative, plural, masculine
• “consentaneous.”

• yati
• [adverb]

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

यजत्राः यजनीयाः ते इन्द्रादयो देवाः ऋतस्य उदकस्य सुदुघाः सुखेन दोग्धुं शक्याः धाराः दुहानाः वर्षन्तः जोषं पर्याप्तं यथा भवति तथा आ सीषपन्त । सपतिः परिचरणार्थः । स्तुतिभिः आ समन्तात् पर्यचीचरन् । अस्मान् परिचरणं कुर्वन्तु । स्वीकुर्वन्त्विति यावत् । अद्य अस्मिन् दिने हे देवाः वसूनां धनानां मध्ये ज्येष्ठं श्रेष्ठं वः युष्मदीयं महः मंहनीयं धनम् आ गच्छतु। यूयमपि समनसः तुल्यमतयः सन्तः आ गन्तन आगच्छत। हे देवाः यूयं — आगन्तनेति संबन्धः ॥

English translation:

“May the adorable deities, who are the bestowers of water, the shedders of showers, be fully propitiated(by our praises); may the most precious and commendable of your treasure (be ours) today; and do you with oneaccord come hither.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Āgantana samanasaḥ: yatiṣṭha – ṣṭha may be the second person plural pres. of as, to be;

Yati = yadi, if; if you are of one mind

Those worthy of sacrifices do service to themselves according to their pleasure, milking for themselves the good milkers, the streams
of truth.
Preeminent is the greatness of you good ones here today: come here, being of one mind, however many you are.

The isolated form sīṣapanta is hard to assess. By form it appears to belong to a redupl. aor., but no other forms to such a stem are attested and, more to the point, there is no securely attested -áya-transitive. I cannot evaluate sāpáyant- in TB II.4.6.5, which is evidently the Brāhmaṇa form Whitney lists, with ?, in Roots s.v. √sap, but even if it belongs to the same root, it is attested too late to provide a basis on which to generate an associated redupl. aor. in the RV. Nonetheless, I see no choice but to take sīṣapanta as a redupl. aor. and to assume an unattested *sāpáyati for early Vedic. What then does sīṣapanta mean? In my 1983 -áya- monograph (p.

219. I assert that it has intrans./reflex. sense, is not connected with a causative, and that it is based on nearby sápante (VII.38.5) (without specifiying how), but I no longer believe that. Nor, despite the temptation of the -anta ending, do I believe it’s an -anta replacement. Rather I would now take it as a reflexive transitive ‘serve themselves’ (or, since that English idiom is too colloquial, ‘do service to themselves’). The basis for this is expressed in the next pāda: the gods do their own milking (dúhānāḥ), producing the “streams of truth,” presumably the praise hymns, by their own actions – thus serving themselves. See Lüders (473, 475), who argues for “stream of truth” as Kultlied and (475) interprets this hemistich essentially as I do.

This may be a variant on the notion that the gods are the ultimate source of the hymns that praise them because they provide the inspired thoughts to the poets, or it may be that the sheer arrival of the gods at the ritual ground provides the impetus for the “milking” of the hymns.

Both Geldner and Renou take the 2nd hemistich as a single cl., with máhaḥ as goal of ā́ gantana. Geldner further takes máhas- as “Feier” (celebration), while Renou’s “manifestation-de-grandeur” is closer to the root sense of the word. But I see no 73 reason not to take this neut. s-stem in the standard sense ‘greatness’ and construe pāda c as an independent nominal cl., as in the published translation

In d sámanasaḥ ‘of the same mind’ replicates the same word in 2b and provides a bit of a ring. Note that in 2 the referents are the human officiants, whereas here it is the gods, who are thus implicitly equated – and equation facilitated by the similar structures: the two words are in identical metrical positions and both follow a 2nd pl. impv., with sámanasaḥ modifying the 2nd ps. subj. Although ‘of the same mind’ in the first instance means that all members of each group have the same mind, the repetition may imply that the human officiants of vs. 2 and the attending gods of vs. 4 also share the same thoughts.

Gladly the Gods have let themselves be honoured, milking the copious streams of holy Order.
The highest might to-day is yours, the Vasits’: come ye, as many as ye are, one-minded.

Diese Opferwürdigen sollen sich zur Genüge pflegen lassen, die die leicht melkbaren Ergüsse der Wahrheit für sich melken. Zu eurer, der Götter, höchsten Feier kommt heute einmütig herbei, so viele ihr seid!

Die heil’gen mögen gern sich dienen lassen, die milchgetränkten Opferströme melkend; Euch winket heut der Güter beste Gabe, so kommt denn her, wie viele ihr auch sein mögt.

Пусть эти достойные жертв (боги) дают служить себе (нам) на радость,
(Они,) доящие для себя потоки закона, легко выдаиваемые!
При(ходите) сегодня на ваш лучший праздник Васу,
Приходите единодушные, сколько вас есть!

• विश्वेदेवा:
• वसिष्ठः
• त्रिष्टुप्
• धैवतः

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

पदार्थान्वयभाषाः - जो (यजत्राः) सङ्ग करनेवाले (जोषम्) पूरी (आ, सीषपन्त) शौ =शपथों को करें (ते) वे (समनसः) एकसे विज्ञानवाले जन (ऋतस्य) सत्य की (सुदुघाः) कामनाओं की पूरी करनेवाली (दुहानाः) पूर्ण शिक्षा विद्यायुक्त (धाराः) वाणियों को (आ, गन्तन) प्राप्त हों और (यति) जिनमें यत्न करते हैं उस व्यवहार में (आ, स्थ) स्थिर हों, हे धार्मिक सज्जनो ! (वः) तुम लोगों को (वसूनाम्) धनों का (महः) महान् (ज्येष्ठम्) प्रशंसित भाग (अद्य) आज प्राप्त हो ॥४॥

भावार्थभाषाः - जो सत्य कहने, सत्य करने और सत्य माननेवाले होते हैं, वे पूर्णकाम होकर सब मनुष्यों को विद्वान् कर सकते हैं ॥४॥

अन्वय: ये यजत्रा जोषमासीषपन्त ते समनस ऋतस्य सुदुघा दुहाना धारा आ गन्तन यत्यास्थ हे धार्मिका ! वो युष्मान् वसूनां महो ज्येष्ठमद्य प्राप्नोतु ॥४॥

पुनर्मनुष्याः किं कुर्युरित्याह ॥

पदार्थान्वयभाषाः - (ते) (सीषपन्त) शपथान् कुरुत (जोषम्) पूर्णम् (आ) (यजत्रा) सङ्गन्तारः (ऋतस्य) सत्यस्य (धाराः) वाचः (सुदुघाः) कामानां पूरयित्रीः (दुहानाः) पूर्णशिक्षाविद्याः (ज्येष्ठम्) (वः) युष्मान् (अद्य) (महः) महत् (आ) (वसूनाम्) धनानाम् (आ) (गन्तन) प्राप्नुत (समनसः) समानविज्ञानाः (यति) प्रयतन्ते यस्मिन् तस्मिन् (स्थ) भवत ॥४॥

भावार्थभाषाः - ये सत्यवादिनः सत्यकर्तारः सत्यमन्तारो भवन्ति ते पूर्णकामा भूत्वा सर्वान् मनुष्यान् विदुषः कर्तुं शक्नुवन्ति ॥४॥

भावार्थभाषाः - भावार्थ ः जे सत्यवचनी, सत्यकर्ता, सत्यमानी असतात, ते पूर्ण काम बनून सर्व माणसांना विद्वान करू शकतात. ॥ ४ ॥

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

एवा᳓ नो अग्ने विक्षु᳓ आ᳓ दशस्य
तुव᳓या वयं᳓ सहसावन् आ᳓स्क्राः
राया᳓ युजा᳓ सधमा᳓दो अ᳓रिष्टा
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)

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

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

evá ← evá (invariable)

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

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

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

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

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

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

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

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

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

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

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}

ए॒व । नः॒ । अ॒ग्ने॒ । वि॒क्षु । आ । द॒श॒स्य॒ । त्वया॑ । व॒यम् । स॒ह॒सा॒ऽव॒न् । आस्क्राः॑ ।
रा॒या । यु॒जा । स॒ध॒ऽमादः॑ । अरि॑ष्टाः । यू॒यम् । पा॒त॒ । स्व॒स्तिऽभिः॑ । सदा॑ । नः॒ ॥

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

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

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

• vikṣv ← vikṣu ← viś
• [noun], locative, plural
• “people; tribe; Vaisya; national; viś; real property; Vaisya.”

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

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

• tvayā ← tvad
• [noun], instrumental, singular
• “you.”

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

• sahasāvann ← sahasāvan ← sahasāvat
• [noun], vocative, singular, masculine
• “mighty.”

• āskrāḥ ← āskra
• [noun], nominative, plural, masculine

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

• yujā ← yuj
• [noun], instrumental, singular, masculine
• “ally; friend; pair; two; companion.”

• sadhamādo ← sadhamādaḥ ← sadhamād
• [noun], nominative, plural, masculine

• ariṣṭā ← ariṣṭāḥ ← ariṣṭa
• [noun], nominative, plural, masculine
• “safe; unharmed.”

• 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 अग्ने एव एवं स्तुतस्त्वं विक्षु प्रजासु मध्ये नः अस्मभ्यम् आ दशस्य धनमभिप्रयच्छ। हे सहसावन् बलवन्नग्ने त्वया आस्क्राः अस्कन्नाः वयं युजा नित्ययुक्तेन राया धनेन सधमादः सह माद्यन्तः अरिष्टाः अहिंसिता भवेम । अस्मिन् सूक्ते प्रतिपादिताः सर्वे देवाः यूयं नः अस्मान् कल्याणैः सर्वदा पालयत ॥ ॥ १० ॥

English translation:

“Be glorified Agni; grant us (wealth) among the people; may we, vigorous Agni, ever be undeserted byyou, but always be rejoicing and unmolested in the possession of riches; and do you, (gods), ever cherish uswith blessings.”

In just this way, o Agni, show favor to our clans. In company with you, o mighty one,
with wealth as our yokemate, we feasting companions are free from
harm. – Do you protect us always with your blessings.

So, Agni, send us wealth among the people: may we be closely knit to thee, O Victor,
Unharmed, and rich, and taking joy together. Preserve us evermore, ye ods, with blessings.

Also, Agni, sei uns in den Stammsitzen gewogen! Mit dir, Mächtiger, sind wir befreundet, wir Festgenossen, und ohne Schaden im Bunde mit dem Reichtum.-Behütet uns immerdar mit eurem Segen!

So sei uns, Agni, hülfreich in den Häusern; geeinigt seien wir durch dich, gewalt’ger, Mit Gut versehen, sichre Festgenossen, ihr Götter, schützt uns stets mit eurem Segen.

Так вот, о Агни, будь благосклонен к нам среди племен!
Соединенные с тобою, о наделенный силой, мы,
Сотрапезники (твои, будем) в союзе с богатством, без ущерба.
Защищайте вы нас всегда (своими) милостями!

• विश्वेदेवा:
• वसिष्ठः
• भुरिक्पङ्क्तिः
• पञ्चमः

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

पदार्थान्वयभाषाः - हे (सहसावन्) बहुबलयुक्त (अग्ने) विद्वान् ! आप (विक्षु) प्रजाजनों में (नः) हम लोगों को धन (दशस्य) देओ जिससे (त्वया) तुम्हारे साथ (युजा) युक्त (वयम्) हम लोग (राया) धन से (सधमादः) तुल्य स्थानवाले (आस्क्राः) सब ओर से बुलावें और (अरिष्टाः) अविनष्ट हों (यूयम्) तुम (स्वस्तिभिः) सुखों से (नः) हम लोगों की (सदा) सर्वदा (पात) रक्षा करो (एव) उन्हीं की हम लोग भी रक्षा करें ॥५॥

भावार्थभाषाः - हे विद्वानो ! तुम हम को विद्या देओ, जिससे हम लोग प्रजाजनों में उत्तम धन आदि पाकर तुम्हारी सदैव रक्षा करें ॥५॥ इस सूक्त में विश्वेदेवों के गुण और कामों का वर्णन होने से इस सूक्त के अर्थ की इससे पूर्व सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥ यह तयालीसवाँ सूक्त और दशवाँ वर्ग समाप्त हुआ ॥

अन्वय: हे सहसावन्नग्ने ! त्वं विक्षु नो धनं दशस्य यतस्त्वया सह युजा वयं राया सधमाद आस्क्रा अरिष्टास्स्याम यूयं स्वस्तिभिर्नः सदा पात तानेव वयमपि रक्षेमहि ॥५॥

पुनर्मनुष्याः किं कुर्युरित्याह ॥

पदार्थान्वयभाषाः - (एवा) अत्र निपातस्य चेति दीर्घः। (नः) अस्मान् (अग्ने) विद्वन् (विक्षु) प्रजासु (आ) (दशस्य) देहि (त्वया) [त्वया] सह (वयम्) (सहसावन्) बहुबलयुक्त (आस्क्राः) समन्तादाहूताः (राया) धनेन (युजा) युक्तेन (सधमादः) समानस्थानाः (अरिष्टाः) अहिंसिताः (यूयम्) (पात) (स्वस्तिभिः) (सदा) (नः) अस्मान् ॥५॥

भावार्थभाषाः - हे विद्वांसो ! यूयमस्मान् विद्याः प्रदत्त येन वयं प्रजासूत्तमानि धनादीनि प्राप्य युष्मान् सततं रक्षेम ॥५॥ अत्र विश्वेदेवगुणकृत्यवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह संगतिर्वेद्या ॥ इति त्रिचत्वारिंशत्तमं सूक्तं दशमो वर्गश्च समाप्तः ॥

भावार्थभाषाः - भावार्थ ः हे विद्वानांनो! तुम्ही आम्हाला विद्या द्या, ज्यामुळे आम्ही प्रजेकडून उत्तम धन इत्यादी प्राप्त करून तुमचे सदैव रक्षण करू. ॥ ५ ॥