०५६

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - द्विपदा विराट्

क᳓ ईं वि᳓अक्ता न᳓रः स᳓नीळा
रुद्र᳓स्य म᳓र्या अ᳓ध सुअ᳓श्वाः

Strata
Strophic

Pāda-label
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.

Morph
īm ← īm (invariable)

ké ← ká- (pronoun)

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

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

vyàktāḥ ← √añj- (root)
{case:NOM, gender:M, number:PL, non-finite:PPP}

ádha ← ádha (invariable)

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

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

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

के । ई॒म् । विऽअ॑क्ताः । नरः॑ । सऽनी॑ळाः । रु॒द्रस्य॑ । मर्याः॑ । अध॑ । सु॒ऽअश्वाः॑ ॥

• ka ← ke ← ka
• [noun], nominative, plural, masculine
• “what; who; ka [pronoun].”

• īṃ ← īm ← īṃ
• [adverb]

• vyaktā ← vyaktāḥ ← vyañj ← √añj
• [verb noun], nominative, plural
• “decorate; fan; anoint.”

• naraḥ ← nṛ
• [noun], nominative, plural, masculine
• “man; man; nṛ [word]; crew; masculine.”

• sanīﾱā ← sanīﾱāḥ ← sanīḍa
• [noun], nominative, plural, masculine
• “kindred; equal; sanīḍa [word].”

• rudrasya ← rudra
• [noun], genitive, singular, masculine
• “Shiva; Rudra; eleven; rudra [word]; eleventh.”

• maryā ← maryāḥ ← marya
• [noun], nominative, plural, masculine
• “young buck; boyfriend.”

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

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

• svaśvāḥ ← aśvāḥ ← aśva
• [noun], nominative, plural, masculine
• “horse; aśva [word]; Aśva; stallion.”

व्यक्ताः कान्तियुक्ताः नरः नेतारः सनीळाः समानौकसः रुद्रस्य महादेवस्य पुत्राः मर्याः मर्येभ्यो नृभ्यो हिताः अध अपि च स्वश्वाः शोभनवाहाः ईम् इमे एवंभूताः के भवन्तीति रूपातिशयादृषिराश्चर्येणाह ॥

English translation:

“Who are these resplendent chiefs, the dwellers in one abode, the sons of Rudra, friends of man, atpresent well-mounted?”

Who, separately, are these anointed superior men who belong to the same nest—
the young bloods of Rudra, possessing good horses?

Geldner takes cd to be the answer to the question in ab, but since vs. 2 seems more directly responsive to the question, I take cd here as simply further specification of the subject of the question.

Unusually, īm has no acc. function; there is no possible accusative role it could fill.

I consider vyàktā(s) to be at least an implied pun. The first reading is as the nom. pl. m. of the ppl. of ví √añj ‘anoint, ornament’, referring presumably to the Maruts’ characteristic adornments and their glistening appearance as (wet) bearers of rain. This interpr. is reflected in all the standard tr. However, I think it also is meant to contrast with sánīḷāḥ ‘of the same nest’, as an indication that the Maruts are also separate individuals, and employing the common ví / sá(m) polarization. The problem is to identify a morphological form that could be represented by vyàktā(s) and express the sense ‘separate, individual’ vel sim. I hesitantly suggest that we start with the -añc-stem, vy-áñc-, found only in the cmpd. uru-vyáñc- ‘wide-spreading’.

(The rarity of this stem may be accounted for by competition with the well-attested stem víṣvañc- of almost the same meaning [‘facing in opposite directions, divergent’], which looks like a more substantial version of vyáñc- and is built to the extended form víṣu of the same preverb ví.) If vyáñc- made a collective abstract in -tā-,

*vyáktā- ‘individuality, separateness’, the form in our passage could be its instr. sg.

in adverbial usage. There are obviously weaknesses in every link in this chain of reasoning. First, the stem vyáñc- is very rare and limited in distribution; second, I know of no other such abstracts to -añc-stems and in fact -tā-stems are relatively rare in early Vedic (AiG II.2.617); third, it should be accented *vyáñc- (AiG II.2.619).

However, a poet intent on packing a pun into vyàktā(s) might not scruple to use unusual forms to achieve it, and elsewhere in the RV puns sometimes ignore accentuation for their 2nd reading. In slight support of the suggestion, we might note that this set of hymns has one other ex. of the instr. of such a stem in adverbial usage:

Wno are these radiant men in serried rank, Rudra’s young heroes borne by noble steeds?

Wer sind die aufgeputzten gleichbürtigen Mannen? Die Jünglinge des Rudra und gute Reiter!

Wer sind die schönen – vereinten Männer, Des Rudra Mannen – mit schönen Rossen?

Кто же (эти) украшенные мужи из одного гнезда,
Молодые люди Рудры, к тому же с прекрасными конями?

• मरुतः
• वसिष्ठः
• आर्चीगायत्री
• षड्जः

अब पच्चीस ऋचावाले छप्पनवें सूक्त का आरम्भ है, उसके प्रथम मन्त्र में अब कौन मनुष्य श्रेष्ठ होते हैं, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे विद्वान् ! (अध) अनन्तर इस के (के) कौन (ईम्) सब ओर से (रुद्रस्य) रोगों के निकालनेवाले के (स्वश्वाः) सुन्दर घोड़े का महान् जल जिस में विद्यमान हैं (व्यक्ताः) विशेषता से प्रसिद्ध (सनीळाः) समान घरवाले (मर्याः) मरणधर्मा (नरः) नायक मनुष्य हैं, इस को कहो ॥१॥

भावार्थभाषाः - इस संसार में कौन उत्तम प्रशंसा करने योग्य मनुष्य हैं, इस का अगले मन्त्र में समाधान जानना चाहिये ॥१॥

अन्वय: हे विद्वन्नध क ईं रुद्रस्य स्वश्वा व्यक्ताः सनीळा मर्या नरस्सन्तीति ब्रूहि ॥१॥

अथ के मनुष्याः श्रेष्ठा भवन्तीत्याह ॥

पदार्थान्वयभाषाः - (के) (ईम्) सर्वतः (व्यक्ताः) विशेषेण प्रसिद्धाः कमनीयाः (नरः) नेतारो मनुष्याः (सनीळाः) समानं नीळं प्रशंसनीयं गृहं येषां ते (रुद्रस्य) रोगाणां द्रावकस्य निस्सारकस्य (मर्याः) मनुष्याः (अधा) अथ। अत्र निपातस्य चेति दीर्घः। (स्वश्वाः) शोभना अश्वाः तुरङ्गा महान्तो जना वा येषां ते ॥१॥

भावार्थभाषाः - अत्र संसारे क उत्तमाः प्रसिद्धाः प्रशंसनीयाः मनुष्यास्सन्तीत्यस्याग्रस्थे मन्त्रे समाधानं वेद्यमिति ॥१॥

या सूक्तात वायू, विद्वान, राजा, शूरवीर, अध्यापक, उपदेशक व रक्षक यांच्या गुणांचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची पूर्व सूक्तार्थाबरोबर संगती जाणावी.

भावार्थभाषाः - या जगात उत्तम, प्रसिद्ध, प्रशंसा करण्यायोग्य कोणती माणसे आहेत याचे पुढच्या मंत्रात उत्तर आहे. ॥ १ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - द्विपदा विराट्

न᳓किर् हि᳓ एषां जनूं᳓षि वे᳓द
ते᳓ अङ्ग᳓ विद्रे मिथो᳓ जनि᳓त्रम्

Strata
Strophic

Pāda-label
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.

Morph
eṣām ← ayám (pronoun)
{case:GEN, gender:M, number:PL}

hí ← hí (invariable)

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

nákiḥ ← nákiḥ (invariable)

véda ← √vid- 2 (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:ACT}

aṅgá ← aṅgá (invariable)

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

mithás ← mithás (invariable)

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

vidre ← √vid- 2 (root)
{number:PL, person:3, mood:IND, tense:PRF, voice:MED}

नकिः॑ । हि । ए॒षा॒म् । ज॒नूंषि॑ । वेद॑ । ते । अ॒ङ्ग । वि॒द्रे॒ । मि॒थः । ज॒नित्र॑म् ॥

• nakir
• [adverb]
• “not.”

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

• eṣāṃ ← eṣām ← idam
• [noun], genitive, plural, masculine
• “this; he,she,it (pers. pron.); here.”

• janūṃṣi ← janus
• [noun], accusative, plural, neuter
• “birth.”

• veda ← vid
• [verb], singular, Perfect indicative
• “know; diagnose; perceive; know; accord; notice; deem; mind; learn; specify; watch; recognize; detect; call.”

• 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.”

• aṅga
• [adverb]
• “in truth; aṅga [word]; entirely; merely.”

• vidre ← vid
• [verb], plural, Perfect indicative
• “know; diagnose; perceive; know; accord; notice; deem; mind; learn; specify; watch; recognize; detect; call.”

• mitho ← mithas
• [adverb]
• “together; mutually; alternately.”

• janitram ← janitra
• [noun], accusative, singular, neuter
• “birthplace; parent.”

एषां मरुतां जनूंषि जन्मानि नकिर्हि वेद कश्चिदपि न खलु जानाति । ते तादृशा मरुतः मिथः परस्परं जनित्रं रुद्रपृश्निभ्यां सकाशात् प्रादुर्भूतं स्वकीयं जन्म अङ्ग विद्रे स्वयमेव विदन्ति ।

English translation:

“No one indeed knows their origin, they alone respectively know their birth.”

For no one knows their (separate) births.
But certainly they know, mutually, each his own separate means of
begetting.

This vs. seems a response, if an indirect one, to the question posed in vs. 1.

The hí, as often, has a higher discourse function: it gives the reason for asking the question in the first place. We could tr. “(I ask) because …” I also consider this vs. a further expression of the “individual/collective” theme I identified in vs. 1, here 80 conveyed by the pl. janū́ṃṣi ‘births’ in the first clause, contrasted with the sg.

janítram ‘means of begetting’ in the 2nd. If 1ab asks “who are they individually?” 2ab states that the question needs to be asked because no one knows their individual births, even though (cd) they [=Maruts] know “mutually” (mitháḥ) their own (individual) means of begetting. In other words, they share the knowledge of their separate births – something we don’t know. Note the middle vidre: they know facts about themselves, contrasting with the 3rd-party lack of knowledge in ab nákiḥ … véda.

Verily no one knoweth whence they sprang: they, and they only, know each other’s birth.

Denn keiner kennt ihre Abkunft; sie allein kennen gegenseitig ihren Ursprung.

Denn ihren Ursprung – erkennt kein andrer, Sie selbst nur kennen – die eigne Abkunft.

Ведь никто не знает их рождений!
Только сами они знают происхождение друг друга!

• मरुतः
• वसिष्ठः
• भुरिगार्चीगायत्री
• षड्जः

फिर विद्वान् जन ही प्रकट कीर्तिवाले होते हैं, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे (अङ्ग) मित्र जिज्ञासु ! जो (हि) जिस कारण (एषाम्) इन के (जनूंषि) जन्मों को (नकिः) नहीं (वेद) जानते हैं (ते) वे उसी कारण (मिथः) परस्पर (जनित्रम्) जन्म सिद्ध करानेवाले कर्म को (विद्रे) पाते हैं ॥२॥

भावार्थभाषाः - जिन विद्वानों के जन्मों को विद्या प्राप्ति करानेवाले न जानते हैं, वे प्रसिद्ध नहीं होते हैं और जो विद्या जन्म पाते हैं, वे ही कृतकृत्य और प्रसिद्ध होते हैं, यह उत्तर है ॥२॥

अन्वय: अङ्ग जिज्ञासो ! ये ह्येषां जनूंषि नकिर्वेद ते मिथो जनित्रं विद्रे ॥२॥

पुनर्विद्वांस एव प्रकटकीर्तयो जायन्त इत्याह ॥

पदार्थान्वयभाषाः - (नकिः) निषेधे (हि) यतः (एषाम्) (जनूंषि) जन्मानि (वेद) विदन्ति (ते) (अङ्ग) सुहृत् (विद्रे) लभन्ते (मिथः) परस्परम् (जनित्रम्) जन्मसाधनं कर्म ॥२॥

भावार्थभाषाः - ये विदुषां जन्मानि विद्याप्रापकाणि जन्मानि न विदुस्ते प्रसिद्धा न भवन्ति ये च विद्याजन्म प्राप्नुवन्ति ते हि कृत्यकृत्याः प्रसिद्धा जायन्त इत्युत्तरम् ॥२॥

भावार्थभाषाः - विद्वानांचा जन्म विद्याप्राप्ती करविणारा असतो हे जे जाणत नाहीत ते प्रसिद्ध नसतात व जे विद्याजन्म प्राप्त करतात तेच कृतकृत्य व प्रसिद्ध होतात. ॥ २ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - द्विपदा विराट्

अभि᳓ स्वपू᳓भिर् मिथो᳓ वपन्त
वा᳓तस्वनसः श्येना᳓ अस्पृध्रन्

Strata
Strophic

Pāda-label
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.

Morph
abhí ← abhí (invariable)

mithás ← mithás (invariable)

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

vapanta ← √vap- 2 (root)
{number:PL, person:3, mood:INJ, tense:PRS, voice:MED}

aspr̥dhran ← √spr̥dh- (root)
{number:PL, person:3, mood:IND, tense:AOR, voice:MED}

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

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

अ॒भि । स्व॒ऽपूभिः॑ । मि॒थः । व॒प॒न्त॒ । वात॑ऽस्वनसः । श्ये॒नाः । अ॒स्पृ॒ध्र॒न् ॥

• abhi
• [adverb]
• “towards; on.”

• svapūbhir ← svapūbhiḥ ← svapū
• [noun], instrumental, plural, feminine

• mitho ← mithas
• [adverb]
• “together; mutually; alternately.”

• vapanta ← vap
• [verb], plural, Present injunctive
• “sow; bestrew; strew; scatter.”

• vātasvanasaḥ ← vāta
• [noun], masculine
• “vāta; wind; fart; Vayu; air; draft; vāta [word]; Vāta; rheumatism; Marut.”

• vātasvanasaḥ ← svanasaḥ ← svanas
• [noun], nominative, plural, masculine

• śyenā ← śyenāḥ ← śyena
• [noun], nominative, plural, masculine
• “hawk; bird of prey; falcon; Śyena; eagle; śyena [word]; Śyena.”

• aspṛdhran ← spṛdh
• [verb], plural, Root aorist (Ind.)
• “rival.”

मरुतः स्वपूभिः स्वकीयैः पवनैः संचरणैः स्वयमेव संचरन्तः मिथः परस्परम् अभि वपन्त संगच्छन्ते । अपि च वातस्वनसः वायुवत् स्वनन्तः शब्दायमानाः श्येनाः । श्यैङ् गतौ ’ इति धातो रूपम् । गमनशीलाः । यद्वा श्येना इति लुप्तोपममेतत् । श्येनाः पक्षिणः । तद्वद्गच्छन्तः । अस्पृधन् । परस्परं रूपसौन्दर्यादिभिः स्पर्धन्ते ॥

English translation:

“They go together by their own pure paths; roaring like the wind, and fleet as falcons, they mutually rivaleach other.”

They sprinkled each other mutually, each with his own self-purifying (rain drops? semen?).
The falcons with the wind’s roar contended among themselves.

This vs. continues the theme of mutuality in vs. 2, but now concerns the Maruts’ adult behavior as gods of the storm. The mutuality is expressed both by the adv. mitháḥ repeated from vs. 2 and by the reciprocal 3rd pl. verb aspṛdhran “they contended with each other.” The hapax svapū́- has been variously, and surprisingly, interpr. See Oldenberg ad loc. (also KEWA s.v., etc.) for the numerous suggestions, incl. BR ‘broom’, Lanman ‘wings’. However, the most obvious analysis also is most likely the correct one, as a root noun cmpd. to root √pū ‘purify’, hence ‘self-purifying’. This is Oldenberg’s conclusion, reflected also in Geldner’s and Renou’s tr. and in Scarlatta (323). Perhaps the resistance to this obvious interpr. resulted from the fact that it is a hapax – astonishing given the centrality of Soma Pavamāna “self-purifying Soma” in RVic ritual as the subject of the entire IXth Maṇḍala – and in this passage it has no connection with soma. Here it quite likely refers to the rain drops accompanying the Maruts’ storm, as Geldner suggests.

Oldenberg acutely notes that the verb in this pāda vapanta resembles pavanta ‘they purify(/ied) themselves’. Rather than considering vapanta a corruption of pavanta (which seems extremely unlikely to me), I would instead suggest that it’s a metathetic word play (vap ≈ pav), aided by preceding (s)vap(ū́bhiḥ).

They strew each other with their blasts, these Hawks: they strove together, roaring like the wind.

Mit ihren eigenen Reinigungsmitteln beschütten sie sich gegenseitig. Die wie der Wind rauschenden Falken sind in Wettstreit geraten.

Mit Licht bestreuen – sie selbst einander, Die Adler kämpften – wie Winde brausend.

Они обрызгивают друг друга самоочищающимися (каплями дождя).
Звучащие как (штормовой) ветер соколы стали состязаться.

• मरुतः
• वसिष्ठः
• प्राजापत्याबृहती
• मध्यमः

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

पदार्थान्वयभाषाः - जो गृहस्थ पुरुष (वातस्वनसः) पवन के शब्द के समान जिनका शब्द है वे (श्येनाः) वाज के समान पराक्रमी (स्वपूभिः) सोते हुए अर्थात् अप्रसिद्ध अपने पवित्र आचरणों के साथ (मिथः) परस्पर (वपन्त) बोते (अभि, अस्पृध्रन्) और सम्मुख स्पर्द्धा करते हैं, वे श्रेष्ठ ऐश्वर्यवाले होते हैं ॥३॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । जो गृहस्थ परस्पर सत्याचरणानुष्ठान से गम्भीर आशयवाले पराक्रमी होकर सब की उन्नति करना चाहते हैं, वे पूजित होते हैं ॥३॥

अन्वय: ये गृहस्था वातस्वनसः श्येना इव वर्त्तमानाः स्वपूभिर्मिथो वपन्ताभ्यस्पृध्रन् ते श्रेष्ठैश्वर्या जायन्ते ॥३॥

पुनर्मनुष्याः किं कुर्युरित्याह ॥

पदार्थान्वयभाषाः - (अभि) आभिमुख्ये (स्वपूभिः) शयानैस्स्वकीयैः पवित्राचरणैः सह (मिथः) अन्योन्यम् (वपन्त) वपन्ति (वातस्वनसः) वातस्य स्वनः शब्द इव शब्दो येषान्ते (श्येनाः) श्येन इव पराक्रमिणः (अस्पृध्रन्) स्पर्धन्ते ॥३॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। ये गृहस्थाः परस्परं सत्याचरणानुष्ठानेन गम्भीराशयाः पराक्रमिणो भूत्वा सर्वस्योन्नतिं चिकीर्षन्ति तेऽभिपूजिता भवन्ति ॥३॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जे गृहस्थ परस्पर सत्याचरणाने वागतात, गंभीर आशय धारण करतात, पराक्रमी असतात, सर्वांची उन्नती करू इच्छितात ते पूजनीय ठरतात. ॥ ३ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - द्विपदा विराट्

एता᳓नि धी᳓रो निण्या᳓ चिकेत
पृ᳓श्निर् य᳓द् ऊ᳓धो मही᳓ जभा᳓र

Strata
Strophic

Pāda-label
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.

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

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

etā́ni ← eṣá (pronoun)
{case:NOM, gender:N, number:PL}

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

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

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

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

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

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

ए॒तानि॑ । धीरः॑ । नि॒ण्या । चि॒के॒त॒ । पृश्निः॑ । यत् । ऊधः॑ । म॒ही । ज॒भार॑ ॥

• etāni ← etad
• [noun], accusative, plural, neuter
• “this; he,she,it (pers. pron.); etad [word].”

• dhīro ← dhīraḥ ← dhīra
• [noun], nominative, singular, masculine
• “expert; wise; intelligent; versed; adept.”

• niṇyā ← niṇya
• [noun], accusative, plural, neuter
• “secret; mystery.”

• ciketa ← cit
• [verb], singular, Perfect indicative
• “notice; observe; attend to; intend.”

• pṛśnir ← pṛśniḥ ← pṛśni
• [noun], nominative, singular, feminine
• “Pṛśni; beam.”

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

• ūdho ← ūdhaḥ ← ūdhas
• [noun], accusative, singular, neuter
• “udder; ūdhas [word]; night.”

• mahī ← mah
• [noun], nominative, singular, feminine
• “great; great; distinguished; much(a); adult; long; high.”

• jabhāra ← bhṛ
• [verb], singular, Perfect indicative
• “bring; hold; fill; support; wear; possess; carry; nourish; keep; hire; have; satiate; follow; bear.”

धीरः धीमान् शास्त्रज्ञो जनः निण्या निण्यानि श्वेतवर्णानि एतानि मरुदात्मकानि भूतानि चिकेत जानीयात् । किंतु न सर्वे जना जानन्तीत्यर्थः । मही महती पृश्निः मरुतां जननी यत् यानि मरुदात्मकानि भूतानि ऊधः ऊधन्यन्तरिक्षे स्वकीये जठरे वा जभार बभार । एतानि चिकेतेति पूर्वेण संवन्धः ॥

English translation:

“The sage may know those white-complexioned beings (the Maruts), whom the vast Pṛṣṇi born at herudder.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

White-complexioned: etāni ninya = śveta varṇāni bhūtāni marutātmakāni, white-coloured beings,identical with the Maruts; bore at her udder: udho babhāra: udhas = firmament of the womb

These are the secrets the insightful one perceives:
what great Pr̥śni bore as her udder.

Whenever the birth of the Maruts, and esp. the udder of Pṛśni, are found in the RV, bewilderment ensues, and this passage is no exception. At least it is here identified as a secret that only the insightful can perceive – a characterization that the modern interpreter fully concurs with. For other problematic passages on this topic see II.34.2, VI.48.22, and VI.66.1, 3 with comm. ad locc. Our passage would be fairly easy to interpr. if we could take ū́dhaḥ (that is, ū́dhar) as a loc. sg. Such is Geldner’s solution (“im Euter,” explicitly identified as a loc. in n. 4b) and also Renou’s, though the latter has the grace to bury the loc. in a parenthesis: “(en sa) mamelle.” But a loc. -ar to r/n stems “ist nicht nachgewiesen” (AiG III.311), and it is safer to take it as an acc. sg. as elsewhere. In my interpr. yád is a neut. pronoun (rather than a subord. conj.) and refers collectively to the Maruts and ‘udder’ is a species of appositive to it though with a bit of a twist: ‘udder’ refers to the contents of the udder, and that contents is the collective Marut embryo(s). This seems to me better than taking yád as ‘that’ or the like, as in Kümmel’s (175) “Diese Geheimnisse kennt der Weise, dass die grosse Prś̥ ni ein Euter getragen hat.” (On p. 339 Kümmel simply reproduces Geldner’s tr., with ū́dhaḥ as loc. and a pronominal obj. [“sie”], referring to the Maruts, supplied; he doesn’t comment on these two incompatible interpr.) 81

A sage was he who knew these mysteries, what in her udder mighty Prsni bore.

Diese Geheimnisse kennt der Weise, daß die große Prisni sie im Euter getragen hat.

Doch dies Geheimniss – erkennt der Weise, Dass bot ihr Euter – die grosse Priçni.

Эти тайны понимает мудрый:
Что Пришни великая носила (их) в (своем) вымени.

• मरुतः
• वसिष्ठः
• प्राजापत्याबृहती
• मध्यमः

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

पदार्थान्वयभाषाः - जो (धीरः) बुद्धिमान् विद्वान् (यत्) जैसे (ऊधः) दुग्धधारायुक्त और (पृश्निः) अन्तरिक्ष के (मही) तथा पृथिवी (जभार) धारण करती है, वैसे क्षोभ रहित निष्कम्प गम्भीर (एतानि) इन (निण्या) पदार्थों को जो (चिकेत) जाने, वह घर के भार को धर सके ॥४॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । जैसे पृथिवी और सूर्य्य सब गृहों को धारण करते हैं, वैसे जो विद्वान् जन निर्णीत सिद्धान्तों को जानते हैं, वे सर्वत्र सत्कार करने योग्य होते हैं ॥४॥

अन्वय: यो धीरः यदूधः पृश्निर्महो जभार तद्वदेतानि निण्या चिकेत जानीयात्स गृहभारं धर्तुं शक्नुयात् ॥४॥

पुनर्विद्वान् किं कुर्यादित्याह ॥

पदार्थान्वयभाषाः - (एतानि) (धीरः) मेधावी विद्वान् (निण्या) निश्चितानि (चिकेत) (पृश्निः) अन्तरिक्षमिव गम्भीराशयोऽक्षोभः (यत्) (ऊधः) दुग्धाधारम् (मही) पृथिवी (जभार) बिभर्ति ॥४॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। यथा पृथिवी सूर्यश्च सर्वान् गृहान् बिभर्ति तथैव ये विद्वांसो निर्णीतान् सिद्धान्ताञ्जानन्ति ते सर्वत्र सत्कर्तव्या भवन्ति ॥४॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जसे पृथ्वी व सूर्य सर्व घरे धारण करतात तसे जे विद्वान लोक निश्चित सिद्धांत जाणतात ते सर्वत्र सत्कार करण्यायोग्य असतात. ॥ ४ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - द्विपदा विराट्

सा᳓ वि᳓ट् सुवी᳓रा मरु᳓द्भिर् अस्तु
सना᳓त् स᳓हन्ती पु᳓ष्यन्ती नृम्ण᳓म्

Strata
Strophic

Pāda-label
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.

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

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

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

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

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

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

púṣyantī ← √puṣ- (root)
{case:NOM, gender:F, number:SG, tense:PRS, voice:ACT}

sáhantī ← √sah- (root)
{case:NOM, gender:F, number:SG, tense:PRS, voice:ACT}

sanā́t ← sanā́t (invariable)

सा । विट् । सु॒ऽवीरा॑ । म॒रुत्ऽभिः॑ । अ॒स्तु॒ । स॒नात् । सह॑न्ती । पुष्य॑न्ती । नृ॒म्णम् ॥

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

• viṭ ← viś
• [noun], nominative, singular, feminine
• “people; tribe; Vaisya; national; viś; real property; Vaisya.”

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

• suvīrā ← vīrā ← vīra
• [noun], nominative, singular, feminine
• “hero; man; Vīra; vīra; vīra [word]; Vīra.”

• marudbhir ← marudbhiḥ ← marut
• [noun], instrumental, plural, masculine
• “Marut; vāta; wind; Vayu.”

• astu ← as
• [verb], singular, Present imperative
• “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”

• sanāt
• [adverb]

• sahantī ← sah
• [verb noun], nominative, singular
• “endure; overcome; habituate.”

• puṣyantī ← puṣ
• [verb noun], nominative, singular
• “boom; grow; promote; foster.”

• nṛmṇam ← nṛmṇa
• [noun], accusative, singular, neuter
• “manhood; power.”

सा विट् सा प्रजा मरुतः परिचरति । सा प्रजा मरुद्भिः हेतुभिः सनात् चिरात् सहन्ती शत्रूनभिभवन्ती नृम्णं धनं बलं वा पुष्यन्ती लभन्ती सुवीरा शोभनपुत्रयुक्ता अस्तु भवतु ॥

English translation:

“May the people, through (the favours of) the Maruts, always victorious, possessed of male posterity,and in the enjoyment of wealth.”

Let this clan be possessed of good heroes in (the form of) Maruts, the clan prevailing from of old, fostering its manly power.

The good heroes that the clan possesses are in fact the Maruts themselves, specified in the instr. Renou calls this an “instrumental of identification.” Whatever term is used, it is not, in my experience, a common usage of the instr., but it is nonetheless not hard to interpret. A similar usage is found two vss. later, in 7cd.

Ever victorious, through the Maruts, be this band of Heroes, nursing manly strength,

Dieser Clan muß durch die Marut heldenhaft sein, von jeher siegend, an Mannesstärke zunehmend.

Dies Volk der Helden, – durch Maruts sei es Für immer siegreich – und Mannheit erntend.

Пусть это племя благодаря Марутам будет богатым прекрасными мужами,
Побеждая навсегда, процветая благодаря мужеству!

• मरुतः
• वसिष्ठः
• प्राजापत्याबृहती
• मध्यमः

कौन प्रजा उत्तम है, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - जो (सुवीरा) सुन्दर वीरोंवाली (विट्) प्रजा (मरुद्भिः) मनुष्यों के साथ (सनात्) सनातन व्यवहार में (नृम्णम्) धन को (पुष्यन्ती) पुष्ट करवाती और पीड़ा को (सहन्ती) सहनेवाली वर्त्तमान है (सा) वह हमारे लिये (अस्तु) होवे ॥५॥

भावार्थभाषाः - वही स्त्री श्रेष्ठ है जो ब्रह्मचर्य्य से समग्र विद्याओं को पढ़ के शूरवीर पुत्रों को उत्पन्न करती है और वही सहनशील तथा कोशवाली होती है ॥५॥

अन्वय: या सुवीरा विट् मरुद्भिः सनात् नृम्णं पुष्यन्ती पीडां सहन्ती वर्त्तते साऽस्माकमस्तु ॥५॥

का प्रजा उत्तमेत्याह ॥

पदार्थान्वयभाषाः - (सा) (विट्) प्रजा (सुवीरा) शोभना वीरा यस्यां सा (मरुद्भिः) मनुष्यैः (अस्तु) (सनात्) सनातने (सहन्ती) सहनं कुर्वती (पुष्यन्ती) पुष्टं कारयित्री (नृम्णम्) धनम् ॥५॥

भावार्थभाषाः - सैव स्त्री वरा या ब्रह्मचर्येण समग्रा विद्या अधीत्य शूरवीराँस्तनयान् प्रसूते सहनशीला कोशिका भवति ॥५॥

भावार्थभाषाः - जी ब्रह्मचर्याने संपूर्ण विद्या शिकून शूर वीर पुत्रांना उत्पन्न करते व सहनशील असून विविध पदार्थांचा कोश बाळगते तीच स्त्री श्रेष्ठ असते. ॥ ५ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - द्विपदा विराट्

या᳓मं य᳓यिष्ठाः+ शुभा᳓ शो᳓भिष्ठाः
श्रिया᳓ स᳓म्मिश्ला ओ᳓जोभिर् उग्राः᳓

Strata
Strophic

Pāda-label
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.

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

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

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

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

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

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

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

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

याम॑म् । येष्ठाः॑ । शु॒भा । शोभि॑ष्ठाः । श्रि॒या । सम्ऽमि॑श्लाः । ओजः॑ऽभिः । उ॒ग्राः ॥

• yāmaṃ ← yāmam ← yāma
• [noun], accusative, singular, masculine
• “prahara; watch; travel; path.”

• yeṣṭhāḥ ← yeṣṭha
• [noun], nominative, plural, masculine

• śubhā ← śubh
• [noun], instrumental, singular, feminine

• śobhiṣṭhāḥ ← śobhiṣṭha
• [noun], nominative, plural, masculine

• śriyā ← śrī
• [noun], instrumental, singular, feminine
• “mister; Ms.; Lakshmi; good fortune; well-being; magnificence; glory; beauty; Aegle marmelos (Linn.) Correa; dignity; power; śrī [word]; śrī; prosperity; auspiciousness.”

• sammiślā ← sammiślāḥ ← sammiśla
• [noun], nominative, plural, masculine

• ojobhir ← ojobhiḥ ← ojas
• [noun], instrumental, plural, neuter
• “strength; power; ojas; ojas [word]; potency; might.”

• ugrāḥ ← ugra
• [noun], nominative, plural, masculine
• “powerful; awful; dangerous; intense; mighty; potent; colicky; atrocious.”

मरुतः यामं यातव्यं गन्तव्यं प्रदेशं येष्ठाः यातृतमा अतिशयेन गन्तारः शुभा अलंकारेण शोभिष्ठाः अतिशयेन शोभायुक्ताः श्रिया कान्त्या संमिश्लाः संगच्छमानाः ओजोभिः बलैः उग्राः उद्गूर्णाः । एवंभूता भवन्तीति शेषः ॥

English translation:

“The Maruts rapidly repair to the plural ce (of their destination), richly decorated with ornaments, investedwith beauty, terrible by their strength.”

Best driving their drive, most beautiful in beauty, supplied with splendor, strong with strengths—

A very cleverly constructed vs., nicely fitted to Dvipadā Virāj meter. Each 5-syl. pāda consists of two words, phonologically and etymologically (or pseudoetymologically) related. There are both repetition of morphological figures and variation on them. All four pādas end with a nom. pl. masc. adj.; the first two pādas end with superlative -iṣṭhāḥ, the third with the phonologically similar, but morphologically distinct -iślā(ḥ), the last with something phonologically distinct (ugrā́ḥ).

Three (a, b, d) of the four pādas contain etymological pairs; in the first two the etymological relation is reinforced by phonological repetition (yā́maṃ yā́(y)iṣṭhāḥ, śubhā́śóbhiṣṭhāḥ. (As for the first, the Saṃh. has yéṣṭhā́ḥ, but the first vowel must be distracted. Holland & van Nooten Rig Veda edition restore yáyiṣṭhāḥ with short root vowel, but I think yā is more likely.

In neither of the other two occurrences of this stem [V.41.3, 74.8] does the meter establish the quantity of the root syllable.) In the third ex. (pāda d) the etymological relationship is not transparent, but would be available to the audience steeped in derivational morphology: ójobhir ugrā́ḥ. Although c, śriyā́sámmiślā́(ḥ), lacks the etymological connection, it mimics it through alliteration, though it is notable that we have miśLa, not the also attested miśRa, which would match śriyā́better. Another set of three versus one: in three pādas (b, c, d) the first noun is in the instr., but in pāda a it is not. The 2nd pāda is the only one that doesn’t deviate from the various patterns in any regard: it’s an etymological figure, ends with a superlative, begins with an instrumental.

One can also note the reversal of vowels in the root syllables of the word pairs of b and d: u … o versus o … u.

Most bright in splendour, flectest on their way, close-knit to glory, strong with varied power.

Die besten Fahrer der Fahrt, an Pracht die Prächtigsten, mit der Schönheit vereinigt, an Kräften stark.

Im Lauf die schnellsten, – an Glanz die hellsten, Gepaart mit Schönheit, – an Kraft gewaltig.

Лучшие путешественники в путешествии, самые красивые красотой, .
Сопровождаемые блеском, грозные (своими) силами…

• मरुतः
• वसिष्ठः
• भुरिगार्चीगायत्री
• षड्जः

फिर वे स्त्री कैसी हों, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे गृहस्थो ! जो (शुभा) शोभन (शोभिष्ठाः) अतीव शोभायुक्त (श्रिया) धन से (संमिश्लाः) अच्छे प्रकार मित्रता के साथ मिली हुई (येष्ठाः) अतीव प्राप्त होने और (ओजोभिः) पराक्रम आदि से (उग्राः) कठिन गुण-कर्म-स्वभाववाली होती हुई (यामम्) प्राप्त होनेवाले व्यवहार को पहुँचती हैं, वे गृहस्थों को मान करने योग्य हैं ॥६॥

भावार्थभाषाः - हे गृहस्थो ! जो शालाधर धन और अन्नादि पदार्थों से युक्त शोभायमान प्राप्त होने योग्य सुख को देते हैं, उनको पतिव्रता स्त्रियों के समान सुन्दर शोभायुक्त निरन्तर करो ॥६॥

अन्वय: हे गृहस्था ! याः शुभा शोभिष्ठाः श्रिया संमिश्ला येष्ठा ओजोभिरुग्राः सत्यो यामं प्रापणीयं यान्ति ताः गृहस्थैस्सम्माननीयाः ॥६॥

पुनस्ता नार्यः कीदृश्यो भवेयुरित्याह ॥

पदार्थान्वयभाषाः - (यामम्) प्रहरं प्राप्तव्यं वा (येष्ठाः) अतिशयेन यातारः (शुभा) शोभनेन (शोभिष्ठाः) अतिशयेन शोभायुक्ताः (श्रिया) धनेन (संमिश्लाः) सम्यक् मित्रत्वेन मिश्रिताः (ओजोभिः) पराक्रमादिभिः (उग्राः) कठिनगुणकर्मस्वभावाः ॥६॥

भावार्थभाषाः - हे गृहस्था ! याः शाला श्रियान्नादिभिर्युक्ताः शोभमानाः प्रापणीयं सुखं प्रयच्छन्ति ताः पतिव्रता स्त्रिय इव सुशोभनीयाः सततं कुरुत ॥६॥

भावार्थभाषाः - हे गृहस्थांनो! जी घरे, धन व अश्व इत्यादी निरनिराळ्या पदार्थांनी युक्त असून सुशोभित असतात व सुख देतात त्यांना पतिव्रता स्त्रियांप्रमाणे निरंतर सुंदर व शोभिवंत बनवा. ॥ ६ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - द्विपदा विराट्

उग्रं᳓ व ओ᳓ज स्थिरा᳓ श᳓वांसि
अ᳓धा मरु᳓द्भिर् गण᳓स् तु᳓विष्मान्

Strata
Strophic

Pāda-label
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.

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

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

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

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

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

ádha ← ádha (invariable)

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

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

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

उ॒ग्रम् । वः॒ । ओजः॑ । स्थि॒रा । शवां॑सि । अध॑ । म॒रुत्ऽभिः॑ । ग॒णः । तुवि॑ष्मान् ॥

• ugraṃ ← ugram ← ugra
• [noun], nominative, singular, neuter
• “powerful; awful; dangerous; intense; mighty; potent; colicky; atrocious.”

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

• oja ← ojaḥ ← ojas
• [noun], nominative, singular, neuter
• “strength; power; ojas; ojas [word]; potency; might.”

• sthirā ← sthira
• [noun], nominative, plural, neuter
• “firm; hard; lasting; calm; stable; immovable; firm; strong; sthira [word]; vegetable; potent; steadfast; durable; firm; trustworthy; trustworthy; diligent.”

• śavāṃsy ← śavāṃsi ← śavas
• [noun], nominative, plural, neuter
• “strength; power; superiority.”

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

• marudbhir ← marudbhiḥ ← marut
• [noun], instrumental, plural, masculine
• “Marut; vāta; wind; Vayu.”

• gaṇas ← gaṇaḥ ← gaṇa
• [noun], nominative, singular, masculine
• “group; varga; troop; troop; battalion; flock; herd; gaṇa [word]; corporation; gaṇa; herd; sect; swarm; set; party; gaṇa; series; Ganesa; flight.”

• tuviṣmān ← tuviṣmat
• [noun], nominative, singular, masculine
• “powerful.”

हे मरुतः ‘“वः युष्माकम् ओजः तेजः उग्रम् उद्गूर्णं भवतु । शवांसि युष्मदीयानि बलानि स्थिरा स्थिराणि कैश्चिदनपहर्तव्यानि भवन्तु । अध अपि च मरुद्भिर्गणः मरुतां संघः तुविष्मान् वृद्धिमान् भवतु ॥

English translation:

“Terrible be your strength, steadfast your energies, prosperous be the company of the Maruts.”

Strong is your strength, steadfast your forces. Thus the flock with its Maruts is powerful.

The first pāda of this vs., ugráṃ va ójaḥ, restates the last pāda of the preceding vs. (6d ójobhir ugrā́ḥ) as an equational nominal clause. Because of its connection with vs. 6 it also sets up the expectation that what follows will also be an etymological figure, but b sthirā́śávāṃsi is not, though it has the same syntactic configuration as pāda a.

The loose construction of the instr. marúdbhiḥ is similar to that in 5a.

Yea, mighty is your power and firm your strength: so, potent, with the Maruts, be the band.

Stark ist eure Stärke, fest die Macht, und durch die Marut ist die Schar kraftvoll.

Gewalt’ge Kraft euch – und feste Sehnen, Und eure Heerschar – an Maruts zahlreich.

Грозна ваша сила, прочно могущество,
И благодаря Марутам доблестна стая.

• मरुतः
• वसिष्ठः
• भुरिगार्चीगायत्री
• षड्जः

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

पदार्थान्वयभाषाः - हे स्त्रियो ! (वः) तुम्हारा (मरुद्भिः) उत्तम मनुष्यों के साथ (उग्रम्) तेजस्वी (ओजः) पराक्रम और (स्थिरा) स्थिर दृढ़ (शवांसि) बल (अध) इस के अनन्तर (गणः) समूह (तुविष्मान्) बलवान् हो ॥७॥

भावार्थभाषाः - जो स्त्रियाँ अपने पतियों के बल को न क्षीण करातीं, उनका पुत्र-पौत्रादि समूह बलवान् होता है ॥७॥

अन्वय: हे स्त्रियो ! वो मरुद्भिस्सहोग्रम् ओजः स्थिरा शवांस्यध गणस्तुविष्मान् भवतु ॥७॥

पुनः स्त्रियः कथं वर्तेरन्नित्याह ॥

पदार्थान्वयभाषाः - (उग्रम्) तेजस्वी (वः) युष्माकम् (ओजः) पराक्रमः (स्थिरा) स्थिराणि दृढानि (शवांसि) बलानि (अधा) अथ। अत्र निपातस्य चेति दीर्घः। (मरुद्भिः) उत्तमैर्मनुष्यैः (गणः) समूहः (तुविष्मान्) बलवान् ॥७॥

भावार्थभाषाः - या स्त्रियः स्वेषां पतीनां च बलं न ह्रासयन्ति तासां पुत्रपौत्रादिगणो बलवान् जायते ॥७॥

भावार्थभाषाः - ज्या स्त्रिया आपल्या पतीचे बल क्षीण करीत नाहीत त्यांचे पुत्रपौत्रही बलवान असतात. ॥ ७ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - द्विपदा विराट्

शुभ्रो᳓ वः शु᳓ष्मः क्रु᳓ध्मी म᳓नांसि
धु᳓निर् मु᳓निर् ऽव° श᳓र्धस्य धृष्णोः᳓

Strata
Strophic

Pāda-label
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.

Morph
krúdhmī ← krúdhmi- (nominal stem)
{case:NOM, gender:N, number:PL}

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

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

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

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

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

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

iva ← iva (invariable)

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

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

शु॒भ्रः । वः॒ । शुष्मः॑ । क्रुध्मी॑ । मनां॑सि । धुनिः॑ । मुनिः॑ऽइव । शर्ध॑स्य । धृ॒ष्णोः ॥

• śubhro ← śubhraḥ ← śubhra
• [noun], nominative, singular, masculine
• “white; beautiful; attractive; śubhra [word]; light.”

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

• śuṣmaḥ ← śuṣma
• [noun], nominative, singular, masculine
• “vigor; energy; fire; hiss; courage.”

• krudhmī ← krudhmi
• [noun], nominative, plural, neuter

• manāṃsi ← manas
• [noun], nominative, plural, neuter
• “mind; Manas; purpose; idea; attention; heart; decision; manas [word]; manas [indecl.]; spirit; temper; intelligence.”

• dhunir ← dhuniḥ ← dhuni
• [noun], nominative, singular, masculine
• “deafening; boisterous; noisy.”

• munir ← muniḥ ← muni
• [noun], nominative, singular, masculine
• “ascetic; seven; Sesbania grandiflora; Brahmin; muni; saint; Buddha; Ṛṣi.”

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

• śardhasya ← śardha
• [noun], genitive, singular, masculine
• “troop.”

• dhṛṣṇoḥ ← dhṛṣṇu
• [noun], genitive, singular, masculine
• “brave; ferocious; strong.”

हे मरुतः वः युष्माकं शुष्मः बलं शुभ्रः सर्वतः शोभमानम्। किंच वः मनांसि क्रुध्मी संग्रामेषु शत्रुहननार्थं क्रोधनशीलानि । धृष्णोः धर्षणशीलस्य शर्धस्य बलवतो युष्मदीयस्य गणस्य धुनिः वृक्षादीनां कम्पयितु(? तृ)वेगः मुनिरिव । मननात् मुनिः स्तोता । स यथा बहुविधं शब्दमुत्पादयति एवं बहुविधशब्दस्योत्पादक इत्यर्थः ॥

English translation:

“Glorious is your vigour, unrelenting are your minds; (the exertion) of your irresistible force, the agitator(of the trees), is like (the manifold tone of the prayers of) a muni.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Manifold tone: dhuni muniriva = the agitationlike a muni; the sounds produced by the shaking of the trees are like the varied intonations of a reciter ofpraises

Beautiful is your bluster, raging are the minds of the bold troop, like a raving ecstatic.

The nominal equations of 7ab continue in the first half of this vs., and śubhráḥ picks up śubhā́śóbhiṣṭhāḥ of 6b. Although śúṣmaḥ is not etymologically related to śubhráḥ, they are alliterative.

Pāda c contains a rhyming simile: dhúnir múnir. Such full rhyme is quite rare in the RV and seems to provide the crescendo of this highly wrought little passage.

Note also that the final of d, dhṛṣṇóḥ, is a slight flip of the initial of c, dhúniḥ. 82 In order to get a proper Dvipadā Virāj line, the iva of c has to be read ‘va, as it sometimes is elsewhere. See Oldenberg If the particle is disyllabic, however, it makes cd a Triṣṭubh pāda. Since the Dvipadā Virāj section of the hymn is drawing to a close (fully Triṣtubh starting with vs. 12), the possible double metrical reading here may be gesturing towards the upcoming Triṣṭubh takeover. Indeed the Dvipadā Virāj begins to break up beginning in vs. 10, despite the Anukr. identification of 1-11 as DV.

In the simile of c, iva (/va) is out of place; we expect *dhúnir iva múniḥ. This displacement was doubtless made to draw attention to the rhyme noted above. But it also interacts somewhat with the question of whether cd contains two DV pādas or one Triṣṭubh, because a quick glance at Lubotsky shows that iva is fairly rare immediately after the caesura, which would be its position here if we are dealing with a Triṣṭubh pāda. I imagine that this rarity has less to do with iva’s accentless status (though that might contribute) than with its usual tendency to take 2nd position, which would generally put it earlier in the line. There certainly do exist trimeter lines with iva post-caesura, e.g., IV.18.6 ṛtāvarīr iva saṃkróṣamānāḥ (cf. also V.1.1, 11.5, etc.); they are just less common than I had expected.

Bright is your spirit, wrathful are your minds: your bold troop’s minstrel is like one inspired.

Strahlend ist euer Mut, zornig der Sinn der kühnen Schar, tobend wie ein Verzückter.

Eur Muth ist strahlend, – erregt die Herzen, Wie wildes Brausen – des kühnen Heeres.

Блистательно ваше неистовство, яростны помыслы
Дерзкой толпы, словно бушующий одержимый.

• मरुतः
• वसिष्ठः
• आर्च्युष्णिक्
• ऋषभः

फिर गृहस्थ कौन काम करे, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे गृहस्थो ! (वः) तुम्हारा धार्मिक जनों में (शुभ्रः) प्रशंसनीय (शुष्मः) बलयुक्त देह हो, दुष्टों में (क्रुध्मी) क्रोधशील (मनांसि) मन हों (मुनिरिव) मननशील विद्वान् के समान (शर्धस्य) बलयुक्त बली (धृष्णोः) दृढ़ के (धुनिः) चेष्टा करने के समान वाणी हो ॥८॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । जो गृहस्थ जन श्रेष्ठों के साथ मिलाप और दुष्टों के साथ अलग होना रखते हैं, वे बहुत बल पाते हैं ॥

अन्वय: हे गृहस्था ! वो युष्माकं धार्मिकेषु शुभ्रः शुष्मोऽस्तु दुष्टेषु क्रुध्मी मनांसि सन्तु मुनिरिव शर्धस्य धृष्णोर्धुनिरिव वागस्तु ॥८॥

पुनर्गृहस्थः किं कर्म कुर्यादित्याह ॥

पदार्थान्वयभाषाः - (शुभ्रः) शुद्धः प्रशंसनीयः (वः) युष्माकम् (शुष्मः) बलयुक्तो देहः (क्रुध्मी) क्रोधशीलानि (मनांसि) अन्तःकरणानि (धुनिः) कम्पनं चेष्टाकरणम् (मुनिरिव) यथा मननशीलो विद्वांस्तथा (शर्धस्य) बलयुक्तस्य (धृष्णोः) दृढस्य ॥८॥

भावार्थभाषाः - अत्रोपमालङ्कारः। ये गृहस्थाः श्रेष्ठैस्सह सन्धिं दुष्टैस्सह पृथग्भावं रक्षन्ति ते बहुबलं लभन्ते ॥८॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जे गृहस्थ श्रेष्ठांबरोबर मेळ व दुष्टांशी पृथक भावाने वागतात ते अत्यंत बल प्राप्त करतात. ॥ ८ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - द्विपदा विराट्

स᳓नेमि अस्म᳓द् युयो᳓त दिद्यु᳓म्
मा᳓ वो दुर्मति᳓र् इह᳓ प्र᳓णङ् नः

Strata
Strophic

Pāda-label
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.

Morph
asmát ← ahám (pronoun)
{case:ABL, number:PL}

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

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

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

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

ihá ← ihá (invariable)

mā́ ← mā́ (invariable)

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

práṇak ← √naś- 1 (root)
{number:SG, person:3, mood:INJ, tense:AOR, voice:ACT}

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

सने॑मि । अ॒स्मत् । यु॒योत॑ । दि॒द्युम् । मा । वः॒ । दुः॒ऽम॒तिः । इ॒ह । प्रण॑क् । नः॒ ॥

• sanemy ← sanemi
• [adverb]

• asmad ← asmat ← mad
• [noun], ablative, plural
• “I; mine.”

• yuyota ← yu
• [verb], plural, Present imperative
• “keep away; separate; ward off.”

• didyum ← didyu
• [noun], accusative, singular, masculine
• “arrow; projectile.”

• mā
• [adverb]
• “not.”

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

• durmatir ← durmatiḥ ← durmati
• [noun], nominative, singular, feminine
• “hate; envy.”

• iha
• [adverb]
• “here; now; in this world; now; below; there; here; just.”

• praṇaṅ ← praṇak ← praṇaś ← √naś
• [verb], singular, Aorist inj. (proh.)

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

[हे मरुतः सनेमि पुराणं दिद्युम् आयुधम् अस्मत् अस्मत्तः युयोत पृथक्कुरुत । वः युष्मदीया दुर्मतिः क्रूरमतिः इह अस्मिन् कर्मणि नः अस्मान् मा प्रणक् मा व्याप्नोतु ॥]

English translation:

“Withhold from us your ancient blazing (weapon) let not your displeasure light upon us at this sacrifice.”

Keep your missile away from us, with all its gear;
let your ill-will not reach us here.

Ever avert your blazing shaft from us, and let not your displeasure reach us here

Haltet von uns vollständig das Geschoß fern; nicht soll uns euer Übelwollen hier treffen!

Von uns lasst fern sein – des Blitzes Schleuder – Nicht mag eur Zürnen – uns hier erreichen.

Полностью отведите от нас выстрел!
Да не настигнет нас здесь ваша злая воля!

• मरुतः
• वसिष्ठः
• भुरिगार्चीगायत्री
• षड्जः

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

पदार्थान्वयभाषाः - हे विद्वानो ! (अस्मत्) हम से (सनेमि) पुराने (दिद्युम्) प्रज्वलित शस्त्र और अस्त्र समूह को (युयोत) अलग करो जिससे (इह) इस गृहाश्रम व्यवहार में (वः) तुम लोगों को और (नः) हम लोगों को (दुर्मतिः) दुष्टबुद्धि (मा) मत (प्रणक्) नष्ट करावे ॥९॥

भावार्थभाषाः - हे मनुष्यो ! तुम सदा दुष्टाचारी मनुष्यों से अलग रह कर और शत्रु बल को निवार के बढ़ते हुए होओ ॥९॥

अन्वय: हे विद्वांसः ! अस्मत्सनेमि दिद्युं युयोत यत इह वो युष्मान् नोऽस्माँश्च दुर्मतिर्मा प्रणक् ॥९॥

पुनर्मनुष्याः किं कुर्युरित्याह ॥

पदार्थान्वयभाषाः - (सनेमि) पुरातनम् (अस्मत्) अस्माकं सकाशात् (युयोत) पृथक् कुरुत (दिद्युम्) प्रज्वलितं शस्त्रास्त्रम् (मा) (वः) युष्मान् (दुर्मतिः) दुष्टधीः (इह) अस्मिन् गृहाश्रमे (प्रणक्) प्रणाशयेत् (नः) अस्मान् ॥९॥

भावार्थभाषाः - हे मनुष्या ! यूयं सदा दुष्टचारेभ्यो मनुष्येभ्यः पृथक् स्थित्वा शत्रुबलं निवार्य वर्धमाना भवत ॥९॥

भावार्थभाषाः - हे माणसांनो! तुम्ही सदैव दुष्ट माणसांना पृथक ठेवून शत्रू बल न्यून करून उन्नती करा. ॥ ९ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - द्विपदा विराट्

प्रिया᳓ वो ना᳓म हुवे तुरा᳓णाम्
आ᳓ य᳓त् तृप᳓न् मरुतो वावशानाः᳓

Strata
Strophic

Pāda-label
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.
genre M

Morph
huve ← √hū- (root)
{number:SG, person:1, mood:IND, tense:PRS, voice:MED}

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

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

turā́ṇām ← turá- 1 (nominal stem)
{case:GEN, gender:M, number:PL}

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

ā́ ← ā́ (invariable)

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

tr̥pát ← tr̥pát (invariable)

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

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

प्रि॒या । वः॒ । नाम॑ । हु॒वे॒ । तु॒राणा॑म् । आ । यत् । तृ॒पत् । म॒रु॒तः॒ । वा॒व॒शा॒नाः ॥

• priyā ← priya
• [noun], accusative, plural, neuter
• “beloved; pleasant; dear; fond(p); wanted; priya [word]; favorite; good; liked; suitable; proper.”

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

• nāma ← nāman
• [noun], accusative, singular, neuter
• “name; appellation; nāman [word]; nāmakaraṇa; surname; noun; word.”

• huve ← hvā
• [verb], singular, Present indikative
• “raise; call on; call; summon.”

• turāṇām ← tura
• [noun], genitive, plural, masculine
• “powerful; noble; noble.”

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

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

• tṛpan ← tṛpat ← tṛp
• [verb noun], accusative, singular
• “satiate; enjoy; delight.”

• maruto ← marutaḥ ← marut
• [noun], vocative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• vāvaśānāḥ ← vaś
• [verb noun], nominative, plural
• “desire; agree; call; care; like; love.”

[हे मरुतः तुराणां शत्रूणां हिंसकानां त्वरावतां वा वः युष्माकं प्रिया प्रियेण नाम नाम्ना आ हुवे आह्वयामि। यत् येनानेन वावशानाः कामयमानाः सन्तः तृपत् तृप्तिं गच्छन्ति ॥] ॥२३॥

English translation:

“I invoke your beloved names, Maruts, destroyers (of foes), that they who are desirous of the offeringmay be satisfied.”

I call the dear names of you precipitate ones,
when you are here bellowing to your hearts’ content, o Maruts.

The metrical decay noted for 8cd continues here. Although the first half of the vs. has the expected 10 syllables with a word boundary after 5 – thus allowing a division into two DV pādas – the opening of b is huve, an unaccented verb. In the immediately preceding vs. pāda b opens with accented yuyóta, which must owe its accent to its pāda-initial position, as there are no syntactic features favoring it. The DV here is far less sensitive to the pāda boundary. Even more clearly, the second half of the vs. is an undoubted Triṣṭubh, since it has 11 syllables and a caesura after the first 4, with the unaccented voc. maruto spanning syllables 5-7.

Both Geldner and Renou (also Lubotsky) take vāvaśānā́ḥ to √vaś ‘want, desire’ with the supposed object being soma, but I think it makes more sense, and requires less machinery, to assign it to √vāś ‘bellow’. Otherwise too much has been gapped and needs to be supplied; cf. Renou’s expansive parenthesis: “… pour qu’à satiété … (vous vous gorgiez de soma, le) désirant-avec-force.” See the same disagreement about the affiliation of the same participle in VII.36.6, with comm. ad loc.

Your dear names, conquering Maruts, we invoke, calling aloud till we are satisfied.

Euer, der Hochstehenden, liebe Namen rufe ich an, auf daß ihr Marut euch gierig zur Genüge mit Soma begießet;

Ich rufe eure – der raschen Namen, Dass ihr begier’gen – euch labt, o Maruts.

Я называю ваши милые имена – могущественных (богов), -
Чтобы вы насытились (сомой), о Маруты, страстно желая (этого).

• मरुतः
• वसिष्ठः
• आर्च्युष्णिक्
• ऋषभः

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

पदार्थान्वयभाषाः - हे (वावशानाः) कामना करते हुए (मरुतः) प्राण के समान प्यारे विद्वानो ! (तुराणाम्) शीघ्र करनेवालों (वः) आप लोगों के (प्रिया) मनोहर (नाम) नामों को मैं (हुवे) प्रशंसता हूँ अर्थात् मैं उनकी प्रशंसा करता हूँ (यत्) जो (आ, तृपत्) अच्छे प्रकार तृप्त होता है उस का और मेरा सत्कार करो ॥१०॥

भावार्थभाषाः - जो सब के प्रियाचरण करने और सुख की कामना करनेवाले मनुष्य वर्त्तमान हैं, वे ही प्रिय सुखों को पाते हैं ॥१०॥

अन्वय: हे वावशाना मरुतस्तुराणां वः प्रिया नामाहं हुवे यद्यः आतृपत् तं मा च यूयं सत्कुरुत ॥१०॥

पुनर्मनुष्याः किं कुर्युरित्याह ॥

पदार्थान्वयभाषाः - (प्रिया) प्रियाणि कमनीयानि (वः) युष्माकम् (नाम) नामानि (हुवे) प्रशंसामि (तुराणाम्) सद्यःकारिणाम् (आ) (यत्) यः (तृपत्) तृप्यति (मरुतः) प्राण इव प्रिया विद्वांसः (वावशानाः) कामयमानाः ॥१०॥

भावार्थभाषाः - ये सर्वेषां प्रियाचरणाः सुखं कामयमाना मनुष्या वर्तन्ते त एव प्रियाणि सुखानि लभन्ते ॥१०॥

भावार्थभाषाः - जे सर्वांशी प्रेमाने वागतात व सुखाची कामना करतात त्यांनाच इच्छित सुख मिळते. ॥ १० ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - द्विपदा विराट्

स्वायुधा᳓स इष्मि᳓णः सुनिष्का᳓
उत᳓ स्वयं᳓ तन्वः᳡ शु᳓म्भमानाः

Strata
Strophic

Pāda-label
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.
genre M;; pentad (decasyllabic), including Arnold’s “pure” and “mixed”; see Oldenberg (1888) 95–8 and Arnold (1905) 238–40.

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

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

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

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

svayám ← svayám (invariable)

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

utá ← utá (invariable)

सु॒ऽआ॒यु॒धासः॑ । इ॒ष्मिणः॑ । सु॒ऽनि॒ष्काः । उ॒त । स्व॒यम् । त॒न्वः॑ । शुम्भ॑मानाः ॥

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

• svāyudhāsa ← āyudhāsaḥ ← āyudha
• [noun], nominative, plural, masculine
• “weapon; āyudha [word].”

• iṣmiṇaḥ ← iṣmin
• [noun], nominative, plural, masculine

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

• suniṣkā ← niṣkāḥ ← niṣka
• [noun], nominative, plural, masculine
• “niṣka; gold; Niṣka; niṣka [word]; Niṣka.”

• uta
• [adverb]
• “and; besides; uta [indecl.]; similarly; alike; even.”

• svayaṃ ← svayam
• [adverb]
• “personally; spontaneously; svayam [word]; voluntarily.”

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

• śumbhamānāḥ ← śubh
• [verb noun], nominative, plural
• “look; shine; beautify.”

स्वायुधासः स्वायुधाः शोभनास्त्राः इष्मिणः गन्तारः सुनिष्काः शोभनालंकाराः उत अपि च तन्वः स्वकीयानि शरीराणि शुम्भमानाः स्वयमेव शोभयन्तो मरुत एवंभूता भवन्तीत्यर्थः ॥

English translation:

“Bearers are (the Maruts) of bright weapons, rapid are they in motion, wearers of brilliant ornaments,and self-radiators of their person ns.”

They are possessed of good weapons and arrows, of lovely
neck-ornaments,
and are themselves beautifying their own bodies.

This vs. is unambiguously Triṣṭubh, consisting of two pādas of 11 syllables. The first has an opening of 5, which could be a self-contained pāda of DV, but what follows it is 6 syllables, marking the whole as a single Triṣṭubh pāda. The second part is even less ambiguous, as it has an opening of 4, so a DV division is impossible. The only feature that matches that of DV is that there are only two Triṣṭubh pādas in the vs., not four.

On iṣmín- see comm. ad I.87.6.

Well-armed, impetuous in their haste, they deck themselves, their forms, with oblations: to you, the pure, ornaments made of gold.

Schönbewaffnet, pfeilbewehrt, mit schönem Brustschmuck und selbst ihre Leiber herausputzend.

Die stürmenden, schöne Waffen und Halsschmuck tragend, selbst die Leiber sich schmückend.

С прекрасным оружием, снабженные стрелами, с прекрасной драгоценностью (на груди),
А также сами украшающие (свои) тела…

• मरुतः
• वसिष्ठः
• निचृदार्च्युष्णिक्
• ऋषभः

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

पदार्थान्वयभाषाः - हे मनुष्यो ! जो (स्वायुधासः) अच्छे हथियारोंवाले (इष्मिणः) इच्छा और जलादि पदार्थों से युक्त (सुनिष्काः) जिन के सुन्दर सुवर्ण के गहने विद्यमान (उत) और (स्वयम्) आप (तन्वः) शरीरों की (शुम्भमानाः) शोभा करते हुए वर्त्तमान हैं, वे ही विजय और प्रशंसा को पाते हैं ॥११॥

भावार्थभाषाः - जो धुनर्वेद को पढ़ के आरोग्ययुक्त शरीर और युद्ध विद्या में कुशल हैं, वे ही धनधान्ययुक्त होते हैं ॥११॥

अन्वय: हे मनुष्याः ! ये स्वायुधास इष्णिणः सुनिष्का उत स्वयं तन्वः शुम्भमानास्सन्ति त एव विजयप्रशंसे प्राप्नुवन्ति ॥११॥

पुनर्मनुष्याः किं कुर्युरित्याह ॥

पदार्थान्वयभाषाः - (स्वायुधासः) शोभनान्यायुधानि येषान्ते (इष्मिणः) इच्छान्नादियुक्ताः (सुनिष्काः) शोभनानि निष्काणि सौवर्णानि येषां ते (उत) (स्वयम्) (तन्वः) शरीराणि (शुम्भमानाः) शोभमानाः ॥११॥

भावार्थभाषाः - ये धनुर्वेदमधीत्यारोगशरीरा युद्धविद्याकुशलास्सन्ति त एव धनधान्ययुक्ता भवन्ति ॥११॥

भावार्थभाषाः - जे धनुर्वेद शिकून आरोग्ययुक्त शरीर बनवितात व युद्धविद्येत कुशल असतात तेच धनधान्याने युक्त होतात. ॥ ११ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

शु᳓ची वो हव्या᳓ मरुतः शु᳓चीनां
शु᳓चिं हिनोमि अध्वरं᳓ शु᳓चिभ्यः
ऋते᳓न सत्य᳓म् ऋतसा᳓प आयञ्
छु᳓चिजन्मानः शु᳓चयः पवाकाः᳓+

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

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

śúcibhyaḥ ← śúci- (nominal stem)
{case:DAT, gender:M, number:PL}

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

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

r̥tasā́paḥ ← r̥tasáp- (nominal stem)
{case:NOM, number:PL}

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

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

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

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

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

शुची॑ । वः॒ । ह॒व्या । म॒रु॒तः॒ । शुची॑नाम् । शुचि॑म् । हि॒नो॒मि॒ । अ॒ध्व॒रम् । शुचि॑ऽभ्यः ।
ऋ॒तेन॑ । स॒त्यम् । ऋ॒त॒ऽसापः॑ । आ॒य॒न् । शुचि॑ऽजन्मानः । शुच॑यः । पा॒व॒काः ॥

• śucī ← śuci
• [noun], nominative, plural, neuter
• “clean; clean; pure; bright; clear; honest; śuci [word]; clear; impeccant.”

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

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

• marutaḥ ← marut
• [noun], vocative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• śucīnāṃ ← śucīnām ← śuci
• [noun], genitive, plural, masculine
• “clean; clean; pure; bright; clear; honest; śuci [word]; clear; impeccant.”

• śuciṃ ← śucim ← śuci
• [noun], accusative, singular, masculine
• “clean; clean; pure; bright; clear; honest; śuci [word]; clear; impeccant.”

• hinomy ← hinomi ← hi
• [verb], singular, Present indikative
• “impel; send; spur; stimulate; urge.”

• adhvaraṃ ← adhvaram ← adhvara
• [noun], accusative, singular, masculine
• “yajña; ceremony; adhvara [word].”

• śucibhyaḥ ← śuci
• [noun], dative, plural, masculine
• “clean; clean; pure; bright; clear; honest; śuci [word]; clear; impeccant.”

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

• satyam ← satya
• [noun], accusative, singular, neuter
• “truth; oath; satya [word]; promise.”

• ṛtasāpa ← ṛtasāpaḥ ← ṛtasāp
• [noun], nominative, plural, masculine

• āyañchucijanmānaḥ ← āyan ← e ← √i
• [verb], plural, Imperfect
• “come; travel.”

• āyañchucijanmānaḥ ← śuci
• [noun]
• “clean; clean; pure; bright; clear; honest; śuci [word]; clear; impeccant.”

• āyañchucijanmānaḥ ← janmānaḥ ← janman
• [noun], nominative, plural, masculine
• “birth; reincarnation; lineage; origin; race; metempsychosis; parentage; descent; appearance; age; birthplace; beginning; being.”

• śucayaḥ ← śuci
• [noun], nominative, plural, masculine
• “clean; clean; pure; bright; clear; honest; śuci [word]; clear; impeccant.”

• pāvakāḥ ← pāvaka
• [noun], nominative, plural, masculine
• “pure; purifying; pure; āgneya; clear; bright; bright.”

हे मरुतः शुचीनां शुद्धानां वः युष्माकं शुची शुचीनि हव्या हव्यानि हवींषि भवन्तु । शुचिभ्यः प्रकाशमानेभ्यो युष्मभ्यं शुचिं शुद्धम् अध्वरं यागं हिनोमि अहं प्रेरयामि। ऋतसापः ऋतमुदकं स्पृशन्तो मरुतः ऋतेन सत्येनैव सत्यम् आयन् गच्छन्ति । कीदृशाः । शुचिजन्मानः शोभनजननाः शुचयः दीप्यमानाः पावकाः शोधकाः । एवंभूता गच्छन्तीत्यर्थः ॥

English translation:

“Pure oblations be offered, Maruts, to you who are pure; the shedders of water proceed by truth to truth,pure, purifying, of pure birth.”

Gleaming are the oblations for you gleaming ones, o Maruts. I set in motion a gleaming ceremonial course for the gleaming ones.
By truth the servers of truth came to reality—the gleaming ones of gleaming birth, pure.

The metrical boundary, however fuzzy, between the DV and Triṣṭubh sections separates the first part of the hymn from the more ritually focused one 83 beginning here. The expression hinomy adhvarám “I set the ceremony in motion” announces the inauguration of the sacrifice.

This vs. harps, rather tediously, on the adj. śúci- ‘gleaming’, which occurs 6x, twice each in pādas a, b, and d.

Pāda c contrasts ṛtá- in ṛténa … ṛta-sā́paḥ with satyá-, the latter as goal of √i ‘go, come’. In my view, satyám … āyan refers to the truth-serving Maruts’ epiphany on the ritual ground: they “came to reality” for the sacrificers, that is, they became really present. This epiphany is effected “by truth”: the operation of the properly performed ritual mechanism.

Pure, Maruts, pure yourselves, are your oblations: to you, the pure, pure sacrifice I offer.
By Law they came to truth, the Law’s observers, bright by their birth, and pure, and sanctifying.

Rein sind die Opfergaben für euch, die Reinen, o Marut; ein reines Opfer bringe ich für die Reinen in Gang. Nach dem Gesetz das Gesetz wahrend gingen sie in die Welt der Wahrheit ein, von reiner Geburt, die Reinen, Lauteren.

Hell sind die Güsse, Maruts, euch den hellen ich rüste helles Opferwerk den hellen; Die hellgebornen hellen kamen flammend, gelockt durch Opfer, wahrhaft Opfer liebend.

Чисты жертвенные возлияния для вас, чистых, о Маруты,
Чистый обряд я готовлю для чистых (богов).
С помощью закона (эти) почитатели закона пришли к истине,
(Они,) чистого рожденья, чистые, очищающие.

• मरुतः
• वसिष्ठः
• निचृत्त्रिष्टुप्
• धैवतः

कौन इस संसार में पवित्र होते हैं, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे (पावकाः) अग्नि के समान प्रताप सहित वर्त्तमान (शुचयः) पवित्र (शुचिजन्मानः) पवित्र जन्मवाले (ऋतसापः) जो सत्य से प्रतिज्ञा करते हैं वे (मरुतः) मरणधर्मा मनुष्यो (शुचीनाम्) पवित्र आचरण करनेवाले (वः) तुम लोगों के जो (शुची) पवित्र (हव्या) देने लेने योग्य वस्तु वर्त्तमान हैं उन (शुचिभ्यः) पवित्र वस्तुओं से वा पवित्र विद्वानों से (शुचिम्) पवित्र को और (ऋतेन) यथार्थ भाव से (सत्यम्) अव्यभिचारी नित्य (अध्वरम्) न नष्ट करने योग्य व्यवहार को (आयन्) जो प्राप्त होते हैं उन्हें (हिनोमि) बढ़ाता हूँ, उस मुझे सब बढ़ावें ॥१२॥

भावार्थभाषाः - जिनके पिछले काम पुण्यरूप हैं, वे ही पवित्र जन्मवाले हैं अथवा जिनके वर्त्तमान में धर्मयुक्त आचरण हैं, वे पवित्रजन्मा होते हैं ॥१२॥

अन्वय: हे पावका इव शुचयः शुचिजन्मान ऋतसापो मरुतः शुचीनां वो यानि शुची हव्यास्सन्ति तेभ्यः शुचिभ्यः शुचिमृतेन सत्यमध्वरं य आयँस्तानहं हिनोमि तं मां सर्वे वर्धयत ॥१२॥

केऽत्र संसारे पवित्रा जायन्त इत्याह ॥

पदार्थान्वयभाषाः - (शुची) शुचीनि पवित्राणि (वः) युष्माकम् (हव्या) दातुमादातुमर्हाणि (मरुतः) मरणधर्माणो मनुष्याः (शुचीनाम्) पवित्राचाराणाम् (शुचिम्) पवित्रम् (हिनोमि) वर्धयामि (अध्वरम्) अहिंसनीयं यज्ञम् (शुचिभ्यः) पवित्रेभ्यो विद्वद्भ्यः पदार्थेभ्यो वा (ऋतेन) यथार्थेन (सत्यम्) अव्यभिचारि नित्यम् (ऋतसापः) ये ऋतेन सपन्ति प्रतिज्ञां कुर्वन्ति ते (आयन्) आगच्छन्ति प्राप्नुवन्ति (शुचिजन्मानः) पवित्रजन्मवन्तः (शुचयः) पवित्राः (पावकाः) वह्नय इव वर्त्तमानाः ॥१२॥

भावार्थभाषाः - येषां प्राक्कर्माणि पुण्यात्मकानि सन्ति त एव पवित्रजन्मानोऽथवा येषां वर्तमाने धर्माचरणानि सन्ति ते पवित्रजन्मानो भवन्ति ॥१२॥

भावार्थभाषाः - ज्यांचे पूर्व कर्म पुण्यरूप असते त्यांचा जन्म पवित्र असतो किंवा ज्यांना वर्तमानकाळात धर्मयुक्त आवरण असते त्यांना पवित्र जन्म मिळालेला असतो. ॥ १२ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

अं᳓सेषु आ᳓ मरुतः खाद᳓यो वो
व᳓क्षस्सु रुक्मा᳓ उपशिश्रियाणाः᳓
वि᳓ विद्यु᳓तो न᳓ वृष्टि᳓भी रुचाना᳓
अ᳓नु स्वधा᳓म् आ᳓युधैर् य᳓छमानाः

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

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

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

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

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

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

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

vákṣassu ← vákṣas- (nominal stem)
{case:LOC, gender:N, number:PL}

ná ← ná (invariable)

rucānā́ḥ ← √ruc- (root)
{case:NOM, gender:M, number:PL, tense:AOR, voice:MED}

ví ← ví (invariable)

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

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

ánu ← ánu (invariable)

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

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

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

अंसे॑षु । आ । म॒रु॒तः॒ । खा॒दयः॑ । वः॒ । वक्षः॑ऽसु । रु॒क्माः । उ॒प॒ऽशि॒श्रि॒या॒णाः ।
वि । वि॒ऽद्युतः॑ । न । वृ॒ष्टिऽभिः॑ । रु॒चा॒नाः । अनु॑ । स्व॒धाम् । आयु॑धैः । यच्छ॑मानाः ॥

• aṃseṣv ← aṃseṣu ← aṃsa
• [noun], locative, plural, masculine
• “shoulder; aṃsa [word].”

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

• marutaḥ ← marut
• [noun], vocative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• khādayo ← khādayaḥ ← khādi
• [noun], nominative, plural, masculine
• “ring.”

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

• vakṣassu ← vakṣas
• [noun], locative, plural, neuter
• “breast; breast; bosom; thorax.”

• rukmā ← rukmāḥ ← rukma
• [noun], nominative, plural, masculine
• “adornment.”

• upaśiśriyāṇāḥ ← upaśri ← √śri
• [verb noun], nominative, plural

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

• vidyuto ← vidyutaḥ ← vidyut
• [noun], nominative, plural, feminine
• “lightning; Vidyut; thunderbolt.”

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

• vṛṣṭibhī ← vṛṣṭibhiḥ ← vṛṣṭi
• [noun], instrumental, plural, feminine
• “rain; shower; rainy season.”

• rucānā ← rucānāḥ ← ruc
• [verb noun], nominative, plural
• “please; shine.”

• anu
• [adverb]
• “subsequently; behind; along; towards; because.”

• svadhām ← svadhā
• [noun], accusative, singular, feminine
• “free will; offering; libation; nature; svadhā [word]; comfort; power.”

• āyudhair ← āyudhaiḥ ← āyudha
• [noun], instrumental, plural, neuter
• “weapon; āyudha [word].”

• yacchamānāḥ ← yam
• [verb noun], nominative, plural
• “concentrate; grant; restrain; cause; control; offer; cover; raise.”

हे मरुतः अंसेषु युष्मदीयेषु स्कन्धप्रदेशेषु खादयः अलंकारविशेषाः आ मुक्ता भवन्तीति शेषः । सुरुक्माः सुष्ठु रोचमाना हाराः वः युष्मदीयं वक्ष उरःप्रदेशम् उपशिश्रियाणाः आश्रिता भवन्ति । किंच हे मरुतः वृष्टिभिः वर्षैः सार्धं विद्युतो न तडितो यथा रुचानाः रोचमानाः तादृग्भूता यूयम् आयुधैः मेघताडनैः स्वधाम् उदकम् अनु यच्छमानाः प्रयच्छन्तः वि चरथेति शेषः ॥

English translation:

“Bright ornaments, Maruts, are on your shoulders, shining (necklaces) are pendant on your breasts,glittering with rain, like lightnings, you are distributing the waters with your weapons.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Bright ornaments:khādayo alaṅkāra viśeṣaḥ: khādi, a guard of the hand (RV. 1.23.4.3); Maruts are bearers of lances on theirshoulders; shining necklaces: rukma = rocamāna, shining; elsewhere Maruts are said to have golden cuirasseson their breasts; possibly rukma may mean the same

On your shoulders, Maruts, are spangles, on your breasts brilliants are being set.
Like lightning flashes shining forth with the rains, (you are) holding yourselves ready with your weapons according to your nature.

This vs. has no finite verbs, but three predicated tense-stem participles: pf.

upaśiśriyāṇā́ḥ (b), aor. rucānā́ḥ (c), pres. yáchamānāḥ (d), in a hymn already well provided with such (see 10d, 11d).

As for upaśiśriyāṇā́ḥ, although pf. participles regularly have preterital value, the middle pf. of √śri is presential (Kümmel 527-28) and stative, and this form contrasts with the far more common ppl. śrita- ‘set’ – hence my “being set,” though this rendering somewhat undercuts the stative value.

In cd it is possible that only one of the participles is predicated, and in fact the published translation renders pāda c as wholly a simile. However, this hemistich could contain two independent predications: “(you are) shining like …; (you are) holding yourselves …” In any case there is an unsignaled change of subject between the hemistichs: in ab the ornaments (nom. khādáyaḥ, rukmā́ḥ) are the grammatical subjects, while in d the Maruts must be supplied because the participle yáchamānāḥ seems to assume an animate subject. Pāda c is ambiguous: either the brilliants (rukmā́ḥ) or the Maruts can be shining. The etymological relationship between rukmā́ḥ in b and the part. rucānā́ḥ in c might suggest that c goes with b. However, in my published translation I have privileged the hemistich boundary and supplied the Maruts as subj.

of c (as do Geldner and Renou), but the other interpr. is certainly possible. One argument for the standard interpr. might be that the subjects of medial participles to √ruc (wellattested rócamāna-, as well as rucāná-, rurucāná-, rórucāna-) are generally gods.

Your rings, O Maruts, rest upon your shoulders, and chains of gold are twined upon your bosoms.
Gleaming with drops of rain, like lightning-flashes, after your wont ye whirl about your weapons.

Auf euren Schultern, ihr Marut, sind Spangen, an eurer Brust ist Goldschmuck angesteckt. Sie glänzen wie Blitze im Regen, mit den Waffen ihrer Eigenart entsprechend.

An euren Schultern, Maruts, glänzen Spangen, mit Goldschmuck habt ihr eure Brust bekleidet, Wie helle Blitze unter Regen funkelnd, nach eigner Weise eure Waffen schwingend.

На плечах у вас, о Маруты, кольца,
На груди золотые пластинки прикреплены.
Ярко сверкая, словно молнии сквозь капли дождя,
Подчиняясь со (своим) оружием своей природе…

• मरुतः
• वसिष्ठः
• निचृत्त्रिष्टुप्
• धैवतः

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

पदार्थान्वयभाषाः - हे (मरुतः) पवनों के समान बलिष्ठ मनुष्यो ! जो (उपशिश्रियाणाः) समीप सेवनेवाले (वक्षःसु) हृदयों में (रुक्माः) देदीप्यमान (खादयः) भक्षण करते हैं (वृष्टिभिः) वर्षाओं से जैसे (विद्युतः) बिजुली (न) वैसे (अनु, स्वधाम्) अनुकूल अन्न को (वि, रुचानाः) प्रदीप्त करते हुए (आयुधैः) शस्त्र और अस्त्र युद्ध के साधनों से शत्रुओं को (यच्छमानाः) पराजय देनेवाले उन (वः) आप की (अंसेषु) भुजाओं की मूलों में बल (आ) सब ओर से वर्तमान है, वे आप लोग विजय प्राप्त होनेवाले होते हैं ॥१३॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । हे शूरवीर पुरुषो ! जैसे बिजुली वर्षाओं के साथ ही प्रकाशित होती है, वैसे ही आप लोग शस्त्र और अस्त्रों से प्रकाशित होओ और अपने शरीर बल को बढ़ाके और उत्तम सेना का आश्रय लेकर शत्रुओं को पराजय देओ ॥१३॥

अन्वय: हे मरुतो ! ये उपशिश्रियाणा वक्षःसु रुक्माः खादयो वृष्टिभिर्विद्युतो नानु स्वधां वि रुचाना आयुधैश्शत्रून् यच्छमानाः तेषां वोंऽसेषु बलमा वर्तते ते भवन्तो विजयिनो भवन्ति ॥१३॥

पुनर्योद्धारः कीदृशा भवेयुरित्याह ॥

पदार्थान्वयभाषाः - (अंसेषु) भुजमूलेषु (आ) (मरुतः) वायव इव बलिष्ठा मनुष्याः (खादयः) ये खादन्ति ते (वः) युष्माकम् (वक्षःसु) हृदयदेशेषु (रुक्माः) देदीप्यमानाः (उपशिश्रियाणाः) ये उपश्रयन्ति ते (वि) (विद्युतः) स्तनयित्नवः (न) इव (वृष्टिभिः) (रुचानाः) रोचमानाः (अनु) (स्वधाम्) अन्नम् (आयुधैः) शस्त्रास्त्रैः युद्धसाधनैः (यच्छमानाः) निग्रहीतारः ॥१३॥

भावार्थभाषाः - अत्रोपमालङ्कारः । हे शूरवीरा ! मनुष्या यथा विद्युतो वृष्टिभिस्सहैव प्रकाशन्ते तथैव यूयं शस्त्रास्त्रैः प्रकाशध्वं स्वशरीरबलं वर्धयित्वोत्तमसेनामुपश्रित्य शत्रुन् निगृह्णीत ॥१३॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. हे शूरवीरांनो! जशी विद्युत पर्जन्यासह प्रकाशित होते तसेच तुम्ही शस्त्र-अस्त्रांनी सुसज्जित व्हा व आपले शरीरबल वाढवून उत्तम सेनेच्या साह्याने शत्रूंचा पराजय करा. ॥ १३ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

प्र᳓ बुध्नि᳓या व ईरते म᳓हांसि
प्र᳓ ना᳓मानि प्रयज्यवस् तिरध्वम्
सहस्रि᳓यं द᳓मियम् भाग᳓म् एतं᳓
गृहमेधी᳓यम् मरुतो जुषध्वम्

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
budhnyā̀ ← budhnyà- (nominal stem)
{case:NOM, gender:N, number:PL}

īrate ← √r̥- 1 (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:MED}

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

prá ← prá (invariable)

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

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

prá ← prá (invariable)

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

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

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

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

etám ← eṣá (pronoun)
{case:ACC, gender:M, number:SG}

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

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

juṣadhvam ← √juṣ- (root)
{number:PL, person:2, mood:IMP, tense:AOR, voice:MED}

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

प्र । बु॒ध्न्या॑ । वः॒ । ई॒र॒ते॒ । महां॑सि । प्र । नामा॑नि । प्र॒ऽय॒ज्य॒वः॒ । ति॒र॒ध्व॒म् ।
स॒ह॒स्रिय॑म् । दम्य॑म् । भा॒गम् । ए॒तम् । गृ॒ह॒ऽमे॒धीय॑म् । म॒रु॒तः॒ । जु॒ष॒ध्व॒म् ॥

• pra
• [adverb]
• “towards; ahead.”

• budhnyā ← budhnya
• [noun], nominative, plural, neuter

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

• īrate ← īr
• [verb], plural, Present indikative
• “go.”

• mahāṃsi ← mahas
• [noun], nominative, plural, neuter
• “greatness; festival; glory; reward; gladness.”

• pra
• [adverb]
• “towards; ahead.”

• nāmāni ← nāman
• [noun], accusative, plural, neuter
• “name; appellation; nāman [word]; nāmakaraṇa; surname; noun; word.”

• prayajyavas ← prayajyavaḥ ← prayajyu
• [noun], vocative, plural, masculine

• tiradhvam ← tṛ
• [verb], plural, Present imperative
• “traverse; overcome; float; rescue; reach; satisfy.”

• sahasriyaṃ ← sahasriyam ← sahasriya
• [noun], accusative, singular, masculine
• “thousandfold.”

• damyam ← damya
• [noun], accusative, singular, masculine
• “household.”

• bhāgam ← bhāga
• [noun], accusative, singular, masculine
• “part; part; part; parcel; quarter; body part; location; region; allotment; part; numerator; division; application; function; outside; bhāga [word]; volume; helping.”

• etaṃ ← etam ← etad
• [noun], accusative, singular, masculine
• “this; he,she,it (pers. pron.); etad [word].”

• gṛhamedhīyam ← gṛhamedhīya
• [noun], accusative, singular, masculine

• maruto ← marutaḥ ← marut
• [noun], vocative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• juṣadhvam ← juṣ
• [verb], plural, Present imperative
• “enjoy; endow; possess; frequent; accompany; induce; consume; approve; affect; attend; befit; blend; contract.”

हे मरुतः वः युष्मदीयानि बुध्न्या बुध्न्यान्यन्तरिक्षे भवानि महांसि तेजांसि प्र ईरते प्रकर्षेण गच्छन्ति। किंच हे प्रयज्यवः प्रकर्षेण यष्टव्या मरुतः यूयं नामानि। पांसून् नमयन्तीति नामान्युदकानि । प्र तिरध्वं वर्धयत । हे मरुतः यूयं सहस्रियं सहस्रसंख्याकं दम्यं दमे गृहे भवं गृहमेधीयं गृहमेधिगुणेभ्यो युष्मभ्यं देयम् एतम् एतादृशं भागं जुषध्वं सेवध्वम्। एकं भागं सहस्रियमिति कथमाह । तथा च श्रूयते – ’ यावदेका देवता कामयते यावदेका तावदाहुतिः प्रथते न हि तदस्ति यत्तावदेव स्याद्यावज्जुहोति ’ (तै. ब्रा. ३. २. ६. ४) इति ॥

English translation:

“Your celestial splendours, Maruts, spread wide; objects of worship, you send down (the waters) thatbeat down (the dust); accept Maruts, this your portion of the domestic worship of the household multiplied athousand-fold.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Waters that beat down the dust: nāmāni tiradhvam pāṃsūn namayanti nāmāni udakāni:nāmāni = waters, for they bend down the dust; multipled a thousand- fold: How can one portion become athousand? The quantity of an offering is computed, not by its actual number, but by that assigned to it by thedivinity to whom it is offered, yāvad ekā devatā kāmayate yāvadeka tāvad āhutiḥ prathate

Your deep-grounded great powers rise forth. Set forth your names, you who are worshiped at the forefront of the sacrifice.
Enjoy this thousandfold domestic portion of the House-offering, o Maruts.

Geldner suggests (n. 14a) that the budhnyā̀… máhāṃsi “deep-grounded powers” are the “verborgenen Herrlichkeiten” (niṇyā́) concealed in Pṛśni’s udder in vs. 4. Even leaving aside the fact that, as was discussed above, ū́dhaḥ in vs. 4 should not be a loc., this interpr. seems both unnec. and too specific, esp. since 10 vss.

intervene. budhnyà- here may refer to the powers that the Maruts, gods associated with the midspace, derive from the earth below, or it may simply mean something like ‘fundamental’, by a semantic development parallel to that of the Engl. word.

The preverb prá is showcased in the first hemistich: prá … īrate …, prá … prayajyavas tiradhvam. I am not certain what prá √tṝ nā́māni in b is meant to convey, but I interpr. it in the context of the importance of the Maruts’ individual identities (vss. 1-4) and of calling their names (10a) earlier in the hymn. Perhaps the Maruts need to “put their names forward” and make themselves individually known before they can enjoy the Gṛhamedha offering. 84 As noted in the published introduction, the ritual references in pādas b-d are quite specific, alluding to the Maruts’ role in the Sākamedha, the last of the Cāturmāsyāni (“Four-monthly”) rituals. See the published introduction. for further details.

Wide in the depth of air spread forth your glories, far, most adorable, ye bear your titles.
Maruts, accept this thousandfold allotment of household sacrifice and household treasure.

Eure in der Tiefe verborgenen Standeszeichen kommen zum Vorschein; ihr Opfersamen, erweitert eure Namen! Lasset euch diesen tausendfältigen häuslichen Anteil an dem Hausopfer gefallen, ihr Marut!

Vor dringet aus der Tiefe euer Glänzen, macht herrlich eur Erscheinen, o ihr Stürmer; Geniesset diese tausendfache Gabe, die, Maruts, euch des Hauses Opfer darbot.

Проявляются ваши глубинные мощности.
Простирайте ваши имена, о почитаемые в начале (обряда)!
Наслаждайтесь этой долей тысячекратной,
Домашней, относящейся к семейному обряду, о Маруты!

• मरुतः
• वसिष्ठः
• स्वराट्पङ्क्तिः
• पञ्चमः

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

पदार्थान्वयभाषाः - हे (मरुतः) पवनों के समान (प्रयज्यवः) उत्तम सङ्ग करनेवालो ! तुम जो (वः) तुम लोगों के (महांसि) बड़े-बड़े (नामानि) नामों को (बुध्न्याः) अन्तरिक्ष में उत्पन्न हुए मेघ (प्र, ईरते) प्राप्त होते हैं उससे शत्रुओं के (प्र, तिरध्वम्) बल को उल्लङ्घन करो (एतम्) इस (सहस्रियम्) हजारों में हुए और (दम्यम्) शान्त करने योग्य (गृहमेधीयम्) घर के शुद्ध व्यवहार में हुए (भागम्) सेवने करने योग्य विषय को (जुषध्वम्) सेवो ॥१४॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । हे गृहस्थो ! जैसे मेघ पृथिवी को सेवते हैं, वैसे ही आप लोग प्रजाजनों को सेओ और शत्रुओं की निवृत्ति कर अतुल सुख पाओ ॥१४॥

अन्वय: हे मरुतः प्रयज्यवो ! यूयं ये वो महांसि नामानि बुध्न्याः प्रेरते तैः शत्रून् प्रतिरध्वमेतं सहस्रियं दम्यं गृहमेधीयं भागं जुषध्वम् ॥१४॥

पुनर्मनुष्यैः किं कर्तव्यमित्याह ॥

पदार्थान्वयभाषाः - (प्र) (बुध्न्याः) बुध्न्येऽन्तरिक्षे मेघाः (वः) युष्माकम् (ईरते) प्राप्नुवन्ति (महांसि) (प्र) (नामानि) (प्रयज्यवः) प्रकर्षेण सङ्गन्तारः (तिरध्वम्) शत्रुबलमुल्लङ्घध्वम् (सहस्रियम्) सहस्रेषु भवं (दम्यम्) दमनीयम् (भागम्) भजनीयम् (एतम्) (गृहमेधीयम्) गृहमेधे गृहस्थे शुद्धे व्यवहारे भवम् (मरुतः) वायव इव (जुषध्वम्) सेवध्वम् ॥१४॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। हे गृहस्था ! यथा मेघाः पृथिवीं सेवन्ते तथैव भवन्तः प्रजाः सेवध्वम् शत्रून्निवार्यातुलसुखं प्राप्नुत ॥१४॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जसे मेघ पृथ्वीचे सेवन करतात तसा तुम्ही प्रजेचा स्वीकार करा. शत्रूची निवृत्ती करून अतुल सुख प्राप्त करा. ॥ १४ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

य᳓दि स्तुत᳓स्य मरुतो अधीथ᳓
इत्था᳓ वि᳓प्रस्य वाजि᳓नो ह᳓वीमन्
मक्षू᳓ रायः᳓ सुवी᳓रियस्य दात
नू᳓ चिद् य᳓म् अन्य᳓ आद᳓भद् अ᳓रावा

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

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

stutásya ← √stu- (root)
{case:GEN, gender:M, number:SG, non-finite:PPP}

yádi ← yádi (invariable)

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

itthā́ ← itthā́ (invariable)

vājínaḥ ← vājín- (nominal stem)
{case:GEN, number:SG}

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

dāta ← √dā- 1 (root)
{number:PL, person:2, mood:INJ, tense:AOR, voice:ACT}

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

rāyáḥ ← rayí- ~ rāy- (nominal stem)
{gender:M}

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

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

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

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

cit ← cit (invariable)

nú ← nú (invariable)

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

यदि॑ । स्तु॒तस्य॑ । म॒रु॒तः॒ । अ॒धि॒ऽइ॒थ । इ॒त्था । विप्र॑स्य । वा॒जिनः॑ । हवी॑मन् ।
म॒क्षु । रा॒यः । सु॒ऽवीर्य॑स्य । दा॒त॒ । नु । चि॒त् । यम् । अ॒न्यः । आ॒ऽदभ॑त् । अरा॑वा ॥

• yadi
• [adverb]
• “if; in case.”

• stutasya ← stuta
• [noun], genitive, singular, neuter

• maruto ← marutaḥ ← marut
• [noun], vocative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• adhīthetthā ← adhītha ← adhī ← √i
• [verb], plural, Present indikative
• “learn; learn; recite; read; understand.”

• adhīthetthā ← itthā
• [adverb]
• “thus; here.”

• viprasya ← vipra
• [noun], genitive, singular, masculine
• “Brahmin; poet; singer; priest; guru; Vipra.”

• vājino ← vājinaḥ ← vājin
• [noun], genitive, singular, masculine
• “victorious; triumphant; strong; gainful.”

• havīman
• [noun], locative, singular, masculine
• “call; invocation.”

• makṣū
• [adverb]
• “promptly; soon; quickly.”

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

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

• suvīryasya ← vīryasya ← vīrya
• [noun], genitive, singular, masculine
• “potency; vīrya; heroism; potency; strength; semen; power; deed; active agent; efficacy; vīryapāramitā; gold; vigor; vīrya [word]; virility; manfulness; jewel; force.”

• dāta ← dā
• [verb], plural, Aorist imperative
• “give; add; perform; put; administer; fill into; give; ignite; put on; offer; use; fuel; pour; grant; feed; teach; construct; insert; drip; wrap; pay; hand over; lend; inflict; concentrate; sacrifice; splint; poultice; create.”

• nū ← nu
• [adverb]
• “now; already.”

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

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

• anya ← anyaḥ ← anya
• [noun], nominative, singular, masculine
• “other; another(a); remaining; different; anya [word]; other than; more(a); fresh; any(a).”

• ādabhad ← ādabhat ← ādabh ← √dabh
• [verb], singular, Present injunctive

• arāvā ← arāvan
• [noun], nominative, singular, masculine
• “begrudging; hostile; stingy.”

वाजिनः हविर्लक्षणान्नवतः विप्रस्य मेधाविनो मम संबन्धिनि हवीमन् हविष्मति हविषा युक्ते स्तोत्रे क्रियमाणे सति हे मरुतः यूयं यदि यस्मात् कारणात् स्तुतस्य स्तुतं मदीयं स्तोत्रम् इत्था इत्थमनेन प्रकारेण अधीथ अवगच्छथ तस्मात् कारणात् हे मरुतः यूयं सुवीर्यस्य शोभनपुत्रोपेतस्य मस्तः रायः रायं धनम् । द्वितीयार्थे षष्ठी। मक्षु शीघ्रं दात दत्त । अरावा अरातिः शत्रुभूतः अन्यः जनः यं रायं नू चित् आदभत् नैवाभिहन्यात् । तद्धनमस्मभ्यं दत्तेति संबन्धः ॥ ॥ २४ ॥

English translation:

“If, Maruts, you justly appreciate the praise of the devout offerer of (sacrificial) food, conjoined withoblations, then promptly bestow (upon us) riches, comprehending excellent male posterity, such as no unfriendlyman can take away.”

If, Maruts, you give study to what is praised in just this way at the invocation of the prizewinning inspired poet,
right away give of wealth consisting of heroes, which another man, a non-giver, will never swindle.

The phonological figure of the two words adhīthá, itthā́straddling the pāda boundary of ab provide a nice little study in syllable weight. (The echo is of course obscured by the application of sandhi in the Saṃhitā text: adhīthéthā́). If we add in the opening of the vs., yádi, the echo is even more pronounced: yádi … adhīthá, itthā́, with (y)ádi doubling adhī.

Exactly what itthā́is doing here is unclear to me, but this adverb several times appears in context with vípra- and some verb of invoking (see Geldner ad VII.94.5), as here (with the invoking represented by the nominal hávīman). Cf. VII.94.5 … īḷata, itthā́víprāsaḥ, IV.29.4 = VIII.7.30 itthā́vípraṃ hávamānam. I suggest that itthā́ refers to the precise manner in which a vípra- makes the invocation.

The Maruts are asked to “give study to / be mindful of” what is stutásya.

stutá- is of course a very common past passive participle meaning ‘(what/who is) praised’. In this context we might rather expect the abstract noun ‘praise’, and indeed Geldner simply so tr.: “… des Lobpreises eingedenk seid,” with no explicit comment, but a crossref. (n. 15a) to several passages with a similar idiom but with stotrásya ‘praise song’ instead of stutásya (e.g., V.55.9 ádhi stótrasya … gātana). But the poet could easily have used stotrásya here in the same metrical slot if he had wanted to, and so I think we must take the ppl. seriously. Renou in fact does so – “prêtez-attention à la chose-louée” – though in his n. he simply notes its similarity to the stotrá- passages.

I think the point is a cleverer one: the poet suggests that if the Maruts pay attention to what we poets praise – what gifts we poets praise – they will know what to bestow on us. The “if” clause is immediately followed by its corollary: “right away give (us) wealth …” – the poet implying that the Maruts are a quick study! Although I must admit that stutá- ‘praised’ seems always to refer to gods, not to material objects, the semantic extension seems an easy one, and we can invoke the term dāna-stuti- ‘praise of the gift’ - though it’s notable that, although this term is ubiquitous in secondary lit. on the RV, it is not actually attested in Vedic.

By my rules, we might expect that anyáḥ in d should be definite (‘the other’) rather than the indefinite ‘another’ that better fits the passage (unless we assume that the anyáḥ is a rival poet). However, I suggest that nū́cid … anyáḥ is a composite negative indefinite expression like ná káś cid anyáh. Cf. VIII.24.11 nū́anyátrā cid … The cadence of d is bad. It is tempting to emend injunc. ādábhat to subj.

ādábhāt, which would fix the meter and fit the sense (in fact, the published translation renders the verb as if a subj.: ‘will … swindle’), though no doubt the temptation should be resisted.

If, Maruts, ye regard the praise recited here at this mighty singer invocation,
Vouchsafe us quickly wealth with noble heroes, wealth which no man uho hateth us may injure.

Wenn ihr Marut des Lobpreises eingedenk seid, da der Redekundige sieggekrönte Sänger also ruft, so gebet alsbald einen Schatz von Meistern, den niemals ein anderer Mißgünstiger hintergehen soll!

Wenn wirklich ihr des Lobs gedenkt, o Maruts, bei dem Gebet des opferreichen Sängers; So gebet bald ihm männerreiche Habe die nie ein andrer neidisch ihm verkürze.

Если в самом деле, о Маруты, вы заботились о прославлении,
Когда (раздается) призыв вдохновенного (поэта), владеющего наградой,
Быстро дайте богатство из прекрасных мужей,
Которому никогда (кто-либо) другой, враждебный, не смог бы повредить!

• मरुतः
• वसिष्ठः
• निचृत्त्रिष्टुप्
• धैवतः

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

पदार्थान्वयभाषाः - हे (मरुतः) पवनों के समान वर्त्तमान मनुष्यो ! (यदि) यदि (स्तुतस्य) प्रशंसित (वाजिनः) वेगयुक्त (विप्रस्य) मेधावी जन के (हवीमन्) जिस में देने योग्य वस्तु विद्यमान उस व्यवहार में (इत्था) इस प्रकार से (मक्षू) शीघ्र (अधीथ) स्मरण करो (सुवीर्यस्य) और जिन के सम्बन्ध में शुभ वीर्य होता उस (रायः) धन को (दात) देओ (चित्) और (यम्) जिसको (अन्यः) अन्य (अरावा) न देनेवाला जन (नु) शीघ्र (आदभत्) नष्ट करें तो क्या-क्या विचार न हो ॥१५॥

भावार्थभाषाः - जो विद्वान् के समीप से पढ़ते हैं, वे समर्थ अर्थात् विद्यासम्पन्न हो धनपति होते हैं ॥१५॥

अन्वय: हे मरुतो ! यदि स्तुतस्य वाजिनो विप्रस्य हवीमन्नित्था मक्ष्वधीथ सुवीर्यस्य रायो दात चिदपि यमन्योऽरावा न्वादभत् तर्हि किं किं विमर्शनं न जायेत ॥१५॥

पुनस्ते मनुष्याः कीदृशा जायेरन्नित्याह ॥

पदार्थान्वयभाषाः - (यदि) (स्तुतस्य) (मरुतः) वायव इव (अधीथ) (इत्था) अनेन प्रकारेण (विप्रस्य) मेधाविनः (वाजिनः) वेगयुक्तस्य (हवीमन्) हवींषि दातव्यानि वसूनि विद्यन्ते यस्मिन् (मक्षू) सद्यः। अत्र ऋचि तुनुघेति दीर्घः। (रायः) धनस्य (सुवीर्यस्य) शोभनं वीर्यं यस्मात्तस्य (दात) दत्त (नु) शीघ्रम्। अत्र ऋचि तुनुघेति दीर्घः। (चित्) अपि (यम्) (अन्यः) (आदभत्) हिंस्यात् (अरावा) अदाता अवचनो वा ॥१५॥

भावार्थभाषाः - ये विदुषः सकाशादधीयते ते समर्था भूत्वा धनस्वामिनो जायन्ते ॥१५॥

भावार्थभाषाः - जे विद्वानांजवळ शिकतात ते समर्थ असतात. अर्थात् विद्या संपन्न बनून धनपती होतात. ॥ १५ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

अ᳓त्यासो न᳓ ये᳓ मरु᳓तः सुअ᳓ञ्चो
यक्षदृ᳓शो न᳓ शुभ᳓यन्त म᳓र्याः
ते᳓ हर्मियेष्ठाः᳓ शि᳓शवो न᳓ शुभ्रा᳓
वत्सा᳓सो न᳓ प्रक्रीळि᳓नः पयोधाः᳓

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

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

ná ← ná (invariable)

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

yé ← yá- (pronoun)

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

ná ← ná (invariable)

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

yakṣadŕ̥śaḥ ← yakṣadŕ̥ś- (nominal stem)

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

ná ← ná (invariable)

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

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

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

ná ← ná (invariable)

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

prakrīḷínaḥ ← prakrīḷín- (nominal stem)
{gender:M, number:PL}

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

अत्या॑सः । न । ये । म॒रुतः॑ । सु॒ऽअञ्चः॑ । य॒क्ष॒ऽदृशः॑ । न । शु॒भय॑न्त । मर्याः॑ ।
ते । ह॒र्म्ये॒ऽस्थाः । शिश॑वः । न । शु॒भ्राः । व॒त्सासः॑ । न । प्र॒ऽक्री॒ळिनः॑ । प॒यः॒ऽधाः ॥

• atyāso ← atyāsaḥ ← atya
• [noun], nominative, plural, masculine
• “horse; steed.”

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

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

• marutaḥ ← marut
• [noun], nominative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• svañco ← svañcaḥ ← svañc
• [noun], nominative, plural, masculine

• yakṣadṛśo ← yakṣa
• [noun], masculine
• “Yakṣa; Kubera; thirteen; banyan.”

• yakṣadṛśo ← dṛśaḥ ← dṛś
• [noun], nominative, plural, masculine
• “seeing; knowing.”

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

• śubhayanta ← śubhay ← √śubh
• [verb], plural, Present injunctive

• maryāḥ ← marya
• [noun], nominative, plural, masculine
• “young buck; boyfriend.”

• 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.”

• harmyeṣṭhāḥ ← harmyeṣṭhā
• [noun], nominative, plural, masculine

• śiśavo ← śiśavaḥ ← śiśu
• [noun], nominative, plural, masculine
• “child; young; baby; śiśu [word]; Śiśu; male child; fetus.”

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

• śubhrā ← śubhrāḥ ← śubhra
• [noun], nominative, plural, masculine
• “white; beautiful; attractive; śubhra [word]; light.”

• vatsāso ← vatsāsaḥ ← vatsa
• [noun], nominative, plural, masculine
• “calf; child; Vatsa; vatsa [word]; juvenile; Vatsa; Vatsa; Vatsa; son; male child.”

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

• prakrīﾱinaḥ ← prakrīḍinaḥ ← prakrīḍin
• [noun], nominative, plural, masculine

• payodhāḥ ← payaḥ ← payas
• [noun], neuter
• “milk; milky juice; water; fluid; juice; payas [word]; drink.”

• payodhāḥ ← dhāḥ ← dhā
• [noun], nominative, plural, masculine
• “giving.”

अत्यासो न अत्याः सततगामिनोऽश्वा इव स्वञ्चः सुष्ठु गच्छन्तः ये मरुतः यक्षदृशो न मर्याः यक्षस्योत्सवस्य द्रष्टारो मनुष्या इव शुभयन्त शोभन्ते हर्म्येष्ठाः हर्म्ये स्थिताः शिशवो न कुमारा इव शुभ्राः शोभमानाः वत्सासो न वत्सा इव प्रक्रीळिनः प्रकर्षेण क्रीडमानाः ते मरुतः पयोधाः पयस उदकस्य धारयितारो दातारो वा भवन्ति ॥

English translation:

“The swift-moving Maruts are like rapid horses, shining like men gazing at a festival innocent as childrenin the (paternal) mansion, frolicsome as calves, they are the dispensers of water.”

The Maruts, well directed like racehorses—the young bloods beautify themselves to look like wondrous apparitions;
they are beautiful like children who live in a grand house, playful like calves still suckling.

Each pāda in this vs. contains a simile marked by ná comparing the Maruts to domestic animals (a, d), spirits (b), and children (c). Except in c, the simile begins the pāda. The vs. contains only one finite verb, śubháyanta, in b; the functional role of the finite verb is filled instead by the adjectives that are the point of 85 contact between the simile and the frame. In the published translation I deliberately failed to render ab as the rel. cl. it technically is because the “which Maruts … they …” structure would have intruded upon the succession of similes.

In b opinion is divided on the sense of yakṣa-dṛ́ś-. Geldner takes -dṛ́ś- as active, with the first member in an acc. relationship with it (“Geisterseher”), flg. Sāyaṇa. in his analysis of the syntax of the cmpd., though not of the meaning of the first member.

So also Renou However, Geldner considers the possibility of a pass. sense in his n. (16b), and Oldenberg opts for the pass. interpr. For disc. of this cmpd. see Scarlatta (232); of his choices I opt for the bahuvrīhi.

Another oblation to the Maruts at the Sākamedha, besides the Gṛhamedha mentioned above (vs. 14), is made to the krīḍin- (‘playful’) Maruts on the 2nd day of the sacrifice (see, e.g., ŚB II: 20 and Eggeling, SBE XII.408). The characterization of them in d as prakrīḷínaḥ obviously makes ref. to this oblation.

The Maruts, fleet as coursers, while they deck them like youths spectators of a festal meeting,
Linger, like beauteous colts, about the dwelling, like frisking calves, these who pour down the water.

Die Marut, die von schönem Gange wie Rennpferde, die Jünglinge, die sich aufputzen wie Geisterseher, sie sind schmuck wie die Kinder in einem vornehmen Hause, wie Kälber spielend, die Milch saugen und Wasser bringen.

Die Maruts, die wie schöngeschmückte Rosse, wie feur’ge Blitze funkeln, sie, die Männer, Wie schöne Kinder in dem Haus sich tummelnd, wie Kälber springend, wenn sie Milch gesogen.

Маруты, которые прекрасны в движении, словно скакуны,
(Эти) молодые люди украшают себя, как воплощенное чудо.
Они привлекательны, как телята, живущие в загоне,
(Эти Маруты,) играющие, словно молодые животные-сосунки

• मरुतः
• वसिष्ठः
• स्वराट्पङ्क्तिः
• पञ्चमः

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

पदार्थान्वयभाषाः - हे मनुष्यो ! (ये) जो (मर्याः) मरणधर्मा मनुष्य (अत्यासः) मार्ग को व्याप्त होते हुओं के (न) समान (स्वञ्चः) सुन्दरता से जाने (पयोधाः) वा जलों को धारण करनेवाले (मरुतः) पवनों के समान निरन्तर चालवाले बलिष्ठ (यक्षदृशः) जो पूजन करने योग्यों को देखते हैं उनके (न) समान (हर्म्येष्ठाः) अटारियों पर स्थिर होनेवाले (शिशवः) बालकों के (न) समान (शुभ्राः) शुद्ध सुन्दर (वत्सासः) शीघ्र उत्पन्न हुए बछड़ों के (न) समान (प्रक्रीळिनः) अच्छे प्रकार खेलवाले होते हुए (शुभयन्त) उत्तम के समान आचरण करते हैं (ते) वे कृतकार्य होते हैं ॥१६॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । जो शूरवीर घोड़े के समान वेगवाले, अच्छी दृष्टिवाले के समान देखनेवाले, बालकों के समान सीधे स्वभाववाले, बछड़ों के समान खेल करनेवाले, पवनों के समान पदार्थों के धारण करनेवाले राजा आदि वीर जन हैं, वे ही विजय और प्रतिष्ठा को निरन्तर पाते हैं ॥१६॥

अन्वय: हे मनुष्याः ! ये मर्या अत्यासो न स्वञ्चः पयोधा मरुत इव गतिमन्तो बलिष्ठा यक्षदृशो न हर्म्येष्ठाः शिशवो न शुभ्रा वत्सासो न प्रक्रीळिनः सन्तः शुभयन्त ते कृतकार्या भवन्ति ॥१६॥

पुनस्ते राजजनाः कीदृशा भवेयुरित्याह ॥

पदार्थान्वयभाषाः - (अत्यासः) येऽतन्त्यध्वानं व्याप्नुवन्ति ते (न) इव (ये) (मरुतः) वायव इव बलिष्ठा मनुष्याः (स्वञ्चः) ये सुष्ठ्वञ्चन्ति गच्छन्ति ते (यक्षदृशः) ये यक्षान् पूजनीयान् पश्यन्ति ते (न) इव (शुभयन्त) शुभ इवाचरन्ति (मर्याः) मनुष्याः (ते) (हर्म्येष्ठाः) ये हर्म्ये तिष्ठन्ति ते (शिशवः) बालकाः (न) इव (शुभ्राः) शुद्धाः (वत्सासः) सद्योजाता वत्साः (न) इव (प्रक्रीळिनः) प्रकृष्टा क्रीळा विद्यते येषां ते (पयोधाः) ये पयांसि स्वगतानि दधति ते ॥१६॥

भावार्थभाषाः - अत्रोपमालङ्कारः । ये शूरवीरा अश्ववद्वेगवन्तः कल्याणदृष्टिवत्समीक्षकाः शिशुवत्सरलस्वभावा वत्सवत्क्रीडाकर्तारः वायुवत्सामग्रीधरा राजादयो वीरास्सन्ति त एव विजयप्रतिष्ठे सततं लभन्ते ॥१६॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जे शूरवीर अश्वाप्रमाणे वेगवान, कल्याणदृष्टी ठेवणारे, समीक्षक, शिशूप्रमाणे सरळ स्वभावाचे, वासराप्रमाणे क्रीडा करणारे, वायूप्रमाणे पदार्थ धारण करणारे असे राजे वगैरे वीरलोक असतात तेच निरंतर विजय व प्रतिष्ठा प्राप्त करतात. ॥ १६ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

दशस्य᳓न्तो नो मरु᳓तो मृळन्तु
वरिवस्य᳓न्तो रो᳓दसी सुमे᳓के
आरे᳓ गोहा᳓ नृहा᳓ वधो᳓ वो अस्तु
सुम्ने᳓भिर् अस्मे᳓ वसवो नमध्वम्

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

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

āré ← āré (invariable)

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

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

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

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

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

asmé ← ahám (pronoun)
{case:DAT, number:PL}

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

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

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

द॒श॒स्यन्तः॑ । नः॒ । म॒रुतः॑ । मृ॒ळ॒न्तु॒ । व॒रि॒व॒स्यन्तः॑ । रोद॑सी॒ इति॑ । सु॒मेके॒ इति॑ सु॒ऽमेके॑ ।
आ॒रे । गो॒ऽहा । नृ॒ऽहा । व॒धः । वः॒ । अ॒स्तु॒ । सु॒म्रेभिः॑ । अ॒स्मे इति॑ । व॒स॒वः॒ । न॒म॒ध्व॒म् ॥

• daśasyanto ← daśasyantaḥ ← daśasy
• [verb noun], nominative, plural

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

• maruto ← marutaḥ ← marut
• [noun], nominative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• mṛﾱantu ← mṛḍantu ← mṛḍ
• [verb], plural, Present imperative
• “pardon.”

• varivasyanto ← varivasyantaḥ ← varivasy
• [verb noun], nominative, plural

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

• sumeke ← sumeka
• [noun], accusative, dual, neuter
• “fast; fixed.”

• āre
• [adverb]
• “far.”

• gohā ← go
• [noun], masculine
• “cow; cattle; go [word]; Earth; bull; floor; milk; beam; sunbeam; leather; hide; horn; language; bowstring; earth; ox; Svarga.”

• gohā ← hā ← han
• [noun], nominative, singular, masculine
• “killing; curative; destroying; removing; māraka; stabbing.”

• nṛhā ← nṛ
• [noun], masculine
• “man; man; nṛ [word]; crew; masculine.”

• nṛhā ← hā ← han
• [noun], nominative, singular, masculine
• “killing; curative; destroying; removing; māraka; stabbing.”

• vadho ← vadhaḥ ← vadha
• [noun], nominative, singular, masculine
• “killing; weapon; māraṇa; execution; destruction; vadh-; Vadha; dysfunction; punishment; kick.”

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

• astu ← as
• [verb], singular, Present imperative
• “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”

• sumnebhir ← sumnebhiḥ ← sumna
• [noun], instrumental, plural, neuter
• “favor; benevolence; sumna [word]; entreaty; favor.”

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

• vasavo ← vasavaḥ ← vasu
• [noun], vocative, plural, masculine
• “good; good; benign; vasu [word].”

• namadhvam ← nam
• [verb], plural, Present imperative
• “bow; bend; condescend; worship; bend; lower.”

मरुतः नः अस्मभ्यं दशस्यन्तः धनानि प्रयच्छन्तः सुमेके सुरूपे रोदसी द्यावापृथिव्यौ वरिवस्यन्तः स्वमहिम्ना पूरयन्तः मृळन्तु मृळयन्तु। अस्मान् सुखयुक्तान् कुर्वन्तु । अपि च हे वसवः वासका मरुतः गोहा गवां मेघस्थानामुदकानां भेदकः नृहा नृणां शत्रूणां हन्ता वः युष्मदीयं वधः आयुधम् आरे अस्तु अस्मत्तो दूरे भवतु । यूयमपि सुम्नेभिः सुम्नैः सुखैः सह अस्मे अस्मासु नमध्वं स्वयमेवाभिमुखा भवत ॥

English translation:

“May the munificent Maruts, filling the beautiful heaven and earth with their glory, make us happy; yourfatal weapon, the render of clouds, the destroyer of men, be far from us; bend down to us, Vasus, with blessings.”

Showing favor, let the Maruts be merciful to us, as they make the two well-fixed world-halves spacious.
Let your cow-smiting, man-smiting weapon stay at a distance. With benevolent thoughts bow to us, good ones.

This vs. has the feel of a final vs. Though there is no overt sign of a break with what follows, the next vs. turns its attention to the Hotar, Agni, and this might be taken as a change of subject.

In the cadence of pāda a mṛḷantu should be read with a light root syllable, contrary to normal practice. Oldenberg doubts that the form should be read with this exceptional light syllable and ascribes the irregularity to “die metrische Unebenheit” of this hymn, while Holland & van Nooten Rig Veda edition do accept the light reading and adduce one other occurrence that requires this scansion (IV.3.3, though that passage looks more equivocal to me).

Geldner and Renou take varivasyá-, lit. ‘make wide space’, in a general ‘help, protect’ sense (e.g., “qui protègent les Deux Mondes bien fixés”). But surely the beneficiaries are us (not the two worlds), and the idea is to make the worlds spacious for us.

So may the Maruts help us and be gracious, bringing free room to lovely Earth and Heaven.
Far be your bolt that slayeth men and cattle. Ye Vasus, turn yourselves to us with blessings.

Die Marut sollen sich uns gefällig zeigen und gnädig sein, indem sie die beiden festgegründeten Welten fördern. Fern soll eure Rinder und Männer mordende Waffe sein. Neiget uns mit Wohlwollen zu, ihr Guten!

Uns reich beschenkend seien hold die Maruts, uns weit und frei die reichen Welten machend; Der Pfeil sei fern, der Rind und Männer tödtet, o gute, neigt euch uns mit eurer Gunst zu.

Пусть расположенные к нам Маруты смилуются (над нами),
(Они,) создающие простор для двух хорошо укрепленных половин вселенной.
Пусть будет далеко ваше смертельное оружие, убивающее коров, убивающее людей!
О Васу, склонитесь к нам с (вашими) милостями!
I8 Сев (на свое место), хотар громко призывает ваш
Общий дар, о Маруты, воспевая (вас),
(Он.) который является защитником такого (жертвователя), как этот.
Он, недвуличный, зовет вас (своими) гимнами.

• मरुतः
• वसिष्ठः
• त्रिष्टुप्
• धैवतः

फिर कौन राजजन श्रेष्ठ हैं, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे वीरो (मरुतः) प्राणों के समान ! (दशस्यन्तः) बल करते और (सुमेके) एक से रूपवाले (रोदसी) आकाश और पृथिवी को (वरिवस्यन्तः) सेवते हुए जन (नः) हम लोगों को (मृळन्तु) सुख देवें और (वः) तुम्हारे (आरे) दूर देश में (गोहा) गो हत्यारा (नृहा) और मनुष्य हत्यारा (वधः) वह दोनों जिससे मारते हैं वह (अस्तु) दूर हो जाये (वसवः) निवास दिखानेवाले तुम लोग (सुम्नेभिः) सुखों के साथ (अस्मे) हम लोगों को (नमध्वम्) नमो ॥१७॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है। वे ही राजजन उत्तम हैं, जो श्रेष्ठों को सुख देकर दुष्टों को मारते हैं और आप्त जनों को नम के दुष्टों में उग्र होते हैं ॥१७॥

अन्वय: हे वीरा मरुत इव ! दशस्यन्तस्सुमेके रोदसी वरिवस्यन्तो नो मृळन्तु वो युष्माकमारे गोहा नृहा वधोऽस्तु वसवो यूयं सुम्नेभिरस्मे नमध्वम् ॥१७॥

पुनः के राजजनाः श्रेष्ठाः सन्तीत्याह ॥

पदार्थान्वयभाषाः - (दशस्यन्तः) बलयन्तः (नः) अस्मान् (मरुतः) प्राणा इव (मृळन्तु) सुखयन्तु (वरिवस्यन्तः) परिचरन्तः (रोदसी) द्यावापृथिव्यौ (सुमेके) सुस्वरूपे (आरे) दूरे (गोहा) यो गां हन्ति (नृहा) यो नॄन् हन्ति (वधः) हन्ति येन सः (वः) युष्माकम् (अस्तु) (सुम्नेभिः) सुखैः (अस्मे) अस्मान् (वसवः) वासयितारः (नमध्वम्) ॥१७॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। त एव राजजना उत्तमास्सन्ति ये श्रेष्ठान् सुखयित्वा दुष्टान् घ्नन्त्याप्तान्नत्वा दुष्टेषूग्रा भवन्तीति ॥१७॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. जे श्रेष्ठांना सुख देऊन दुष्टांचे हनन करतात ते विद्वानांना नमन करतात व दुष्टांना उग्र असतात. ॥ १७ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

आ᳓ वो हो᳓ता · जोहवीति सत्तः᳓
सत्रा᳓चीं राति᳓म् मरुतो गृणानः᳓
य᳓ ई᳓वतो वृषणो अ᳓स्ति गोपाः᳓
सो᳓ अ᳓द्वयावी हवते व उक्थइः᳓

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

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

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

sattáḥ ← √sad- (root)
{case:NOM, gender:M, number:SG, non-finite:PPP}

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

gr̥ṇānáḥ ← √gr̥̄- 1 (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:MED}

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

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

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

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

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

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

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

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

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

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

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

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

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

आ । वः॒ । होता॑ । जो॒ह॒वी॒ति॒ । स॒त्तः । स॒त्राची॑ । रा॒तिम् । म॒रु॒तः॒ । गृ॒णा॒नः ।
यः । ईव॑तः । वृ॒ष॒णः॒ । अस्ति॑ । गो॒पाः । सः । अद्व॑यावी । ह॒व॒ते॒ । वः॒ । उ॒क्थैः ॥

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

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

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

• johavīti ← johav ← √hvā
• [verb], singular, Present indikative
• “appeal.”

• sattaḥ ← sad
• [verb noun], nominative, singular
• “sit down; break down; slow; sink; crumble; fracture; perish; ride; stop; besiege; tire.”

• satrācīṃ ← satrācīm ← satrāc
• [noun], accusative, singular, feminine
• “focused; attentive.”

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

• maruto ← marutaḥ ← marut
• [noun], vocative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• gṛṇānaḥ ← gṛ
• [verb noun], nominative, singular
• “praise.”

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

• īvato ← īvataḥ ← īvat
• [noun], genitive, singular, masculine
• “such(a).”

• vṛṣaṇo ← vṛṣaṇaḥ ← vṛṣan
• [noun], genitive, singular, masculine
• “bull; Indra; stallion; Vṛṣan; man.”

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

• gopāḥ ← gopā
• [noun], nominative, singular, masculine
• “herder; defender.”

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

• advayāvī ← advayāvin
• [noun], nominative, singular, masculine
• “honest.”

• havate ← hvā
• [verb], singular, Present indikative
• “raise; call on; call; summon.”

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

• ukthaiḥ ← uktha
• [noun], instrumental, plural, neuter
• “hymn; praise; uktha [word]; encomium.”

हे मरुतः सत्त: होतृषदने निषण्णोऽस्मदीयः होता सत्राचीं सर्वतो गमनशीलं रातिं त्वदीयं दानं गृणानः स्तुवन् वः युष्मान् आ जोहवीति भृशमाह्वयति । हे वृषणः कामानां वर्षितारो मरुतः यः होता ईवतः गच्छतः व्यापारवतो यजमानस्य गोपाः अस्ति युष्मदाह्वाननिमित्तेन रक्षको भवति सः होता अद्वयावी मायारहितः सन् वः युष्मान् उक्थैः स्तोत्रैः हवते स्तौति ॥

English translation:

“Praising your universal liberality, Maruts, the ministrant priest repeatedly worships you, seated (in thesacrificial chamber); he, showerers (of benefits), who is the guardian of the zealous (worshipper), he (the priest),who is void of insincerity, glorifies you with hymns.”

The Hotar, once installed, keeps calling for your giving to be completely directed hither, Maruts, while he is himself being hymned.
He who is the herdsman of such (wealth), o bulls, without duplicity he calls upon you with solemn words.

The first hemistich of this vs. presents us with a common problem: the most obvious way to interpr. it meets a syntactic stumbling block that should not allow that interpr., and the standard interpr. ignore that obstruction. In this case the issue is the middle participle gṛṇānáḥ. This part. is attested over 50x; the vast majority of these attestations are clearly passive in value. In fact, Grassmann interpr. only 2 forms as “medial” (that is, transitive, not passive): this passage and I.181.9.

Nonetheless, both Geldner and Renou take it as transitive here (though with different objects) without comment. But I think we ignore the use of the overwhelming majority of forms at our peril. In fact, since Agni as Hotar is the implicit subject of the sentence, a passive value of gṛṇānáḥ is easily possible: as both Hotar and god, Agni performs a ritual invocation (as priest) while himself being hymned (as god). (The other 86 occurrence flagged by Grassmann as non-passive, I.181.9, is indeed transitive, but owes its anomalous usage to special circumstances. See comm. ad loc.) If we eliminate gṛṇānáḥ as a potential governor of an object, the acc. satrā́cīṃ rātím must be construed with ā́… johavīti. Although the acc. with (ā́) √hvā is more usually a god or other animate being, abstract entities (like ‘giving’ here) are also possible. The vaḥ in 2nd position in pāda a, which might have served as acc. to ā́… johavīti must then be a gen. dependent on the acc. NP. The more usual configuration is restored in pāda d havate vaḥ “he calls upon you,” a minor ex. of poetic repair.

In c both Geldner and Renou supply ‘sacrificer’ with gen. ī́vataḥ ‘such’, while I supply ‘wealth’. There is in fact no good support for either position that I can find. I prefer mine because ‘wealth’ would pick up ‘giving’ from the previous pāda, whereas there is no mention of a sacrificer anywhere. But I do not strongly favor my solution.

gopā́- ‘herdsman’ is regularly construed with ṛtásya ‘truth’ (e.g., I.163.5, III.10.2), so perhaps that phrase is meant, anticipating ádvayāvī ‘without duplicity’ in d. Note that the gopā́- is also ádabdha-/ ádabhya- ‘undeceivable’ (e.g., II.9.6, X.25.7).

The priest, when seated, loudly calls you, Maruts, praising in song your universal bounty.
He, Bulls! who hath so much in his possession, free from duplicity, with hymns invokes you.

Der Hotri erfleht, nachdem er sich gesetzt hat, preisend eure vereinte Gabe, ihr Marut. Er, der Hüter eines Opferers gleich diesem, ruft euch aufrichtig mit Lobliedern an, ihr Bullen.

Euch ruft herbei der Priester auf dem Sitze, und preist euch an die mannichfache Gabe; Auch er, der solchen Mann beschützt, o Helden, er ruft euch an mit Sprüchen ohne Falschheit.

• मरुतः
• वसिष्ठः
• निचृत्त्रिष्टुप्
• धैवतः

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

पदार्थान्वयभाषाः - हे (मरुतः) पवनों के तुल्य मनुष्यो ! (यः) जो (गृणानः) स्तुति करता (सत्तः) बैठा हुआ (अद्वयावी) छल-कपट आदि से रहित (होता) देनेवाला (ईवतः) जाते हुए (वृषणः) वर्षा करनेवाले के सम्बन्ध में (वः) तुम लोगों को (आ, जोहवीति) निरन्तर बुलाता (सत्राचीम्) जो सत्य को देती है उस (रातिम्) दान को देता और (गोपाः) रक्षा करनेवाला (अस्ति) है तथा (उक्थैः) कहने योग्य वचनों से (वः) तुम लोगों को (हवते) बुलाता है, वह उत्तम है, इस को जानो ॥१८॥

भावार्थभाषाः - जो राजा आदि जन अभय देने और सब की रक्षा करनेवाला, छलकपट आदि दोषरहित, सत्यविद्या दाता और सत्यग्राहक है, वही यहाँ प्रशंसित वर्त्तमान है, उसी को मनुष्य उत्तम जानें ॥१८॥

अन्वय: हे मरुतो ! यो गृणानः सत्तोऽद्वयावी होता ईवतो वृषणो वो युष्माना जोहवीति सत्राची रातिं ददाति गोपा अस्ति उक्थैर्वो हवते स उत्तमोऽस्तीति विजानीत ॥१८॥

पुनस्ते कीदृशा भवेयुरित्याह ॥

पदार्थान्वयभाषाः - (आ) समन्तात् (वः) युष्मान् (होता) दाता (जोहवीति) भृशमाह्वयति (सत्तः) निषण्णः (सत्राचीम्) या सत्रा सत्यमञ्चति प्रापयति ताम् (रातिम्) दानम् (मरुतः) वायव इव मनुष्याः (गृणानः) स्तुवन् (यः) (ईवतः) गच्छतः (वृषणः) वृष्टिकरस्य (अस्ति) (गोपाः) रक्षकः (सः) (अद्वयावी) छलकपटादिरहितः (हवते) आह्वयति (वः) युष्मान् (उक्थैः) वक्तुमर्हैः वचनैः ॥१८॥

भावार्थभाषाः - यो राजादिर्जनो भयदाता सर्वस्य रक्षकः मायादिदोषरहितः सत्यविद्याप्रदाता सत्यग्राहकोऽस्ति स एवात्र प्रशंसितो वर्त्तते तमेवोत्तमं मनुष्या विजानन्तु ॥१८॥

भावार्थभाषाः - जो राजा अभयदाता, सर्वांचा रक्षक, छळ-कपट द्वेषरहित, सत्य विद्येचा दाता, सत्याचा ग्राहक असतो तो प्रशंसित असतो. त्यालाच उत्तम मनुष्य समजावे. ॥ १८ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

इमे᳓ तुर᳓म् मरु᳓तो रामयन्ति
इमे᳓ स᳓हः स᳓हस आ᳓ नमन्ति
इमे᳓ शं᳓सं वनुष्यतो᳓ नि᳓ पान्ति
गुरु᳓ द्वे᳓षो अ᳓ररुषे दधन्ति

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
imé ← ayám (pronoun)
{case:NOM, gender:M, number:PL}

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

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

turám ← turá- 1 (nominal stem)
{case:ACC, gender:M, number:SG}

ā́ ← ā́ (invariable)

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

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

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

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

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

ní ← ní (invariable)

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

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

vanuṣyatáḥ ← √vanuṣ(y)- (root)
{case:ABL, gender:M, number:SG, tense:PRS, voice:ACT}

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

dadhanti ← √dhā- 1 (root)
{number:PL, person:3, mood:SBJV, tense:PRS, voice:ACT}

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

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

इ॒मे । तु॒रम् । म॒रुतः॑ । र॒म॒य॒न्ति॒ । इ॒मे । सहः॑ । सह॑सः । आ । न॒म॒न्ति॒ ।
इ॒मे । शंस॑म् । व॒नु॒ष्य॒तः । नि । पा॒न्ति॒ । गु॒रु । द्वेषः॑ । अर॑रुषे । द॒ध॒न्ति॒ ॥

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

• turam ← tura
• [noun], accusative, singular, masculine
• “powerful; noble; noble.”

• maruto ← marutaḥ ← marut
• [noun], nominative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• rāmayantīme ← rāmayanti ← rāmay ← √ram
• [verb], plural, Present indikative

• rāmayantīme ← ime ← idam
• [noun], nominative, plural, masculine
• “this; he,she,it (pers. pron.); here.”

• sahaḥ ← sahas
• [noun], accusative, singular, neuter
• “force; strength; might; sahas [word]; conquest.”

• sahasa ← sahasaḥ ← sahas
• [noun], genitive, singular, masculine
• “powerful; mighty.”

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

• namanti ← nam
• [verb], plural, Present indikative
• “bow; bend; condescend; worship; bend; lower.”

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

• śaṃsaṃ ← śaṃsam ← śaṃsa
• [noun], accusative, singular, masculine
• “praise; śaṃs; recitation.”

• vanuṣyato ← vanuṣyataḥ ← vanuṣy
• [verb noun], ablative, singular

• ni
• [adverb]
• “back; down.”

• pānti ← pā
• [verb], plural, Present indikative
• “protect; govern.”

• guru
• [noun], accusative, singular, neuter
• “heavy; guru; heavy; heavy; long; guru [word]; difficult; vehement; full; impressive; serious.”

• dveṣo ← dveṣaḥ ← dveṣas
• [noun], accusative, singular, neuter
• “hostility; enemy.”

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

• araruṣe ← raruṣe ← rā
• [verb noun], dative, singular
• “give; impart.”

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

इमे ईदृशः मरुतः तुरं कर्मसु क्षिप्रवन्तं यजमानं रमयन्ति क्रीडयन्ति । इमे मरुतः सहः सहसा बलेन सहसः बलवतो जनान् आ नमन्ति । इमे मरुतः वनुष्यतः हिंसकात् पुरुषात् शंसं शंसकं स्तोतारं नि पान्ति नितरां पालयन्ति । अररुषे हविरप्रयच्छते जनाय गुरु महत् द्वेषः अप्रियं दधन्ति कुर्वन्ति ॥

English translation:

“These, Maruts, give plural asure to the zealous (worshipper); these humble the strength of the strong man;they entertain severe displeasure towards the withholder of offerings.”

These Maruts here bring the hasty to a halt; they make might bow to might.
They protect the laud from the rapacious; they establish heavy hatred for the ungenerous.

As was noted above, this vs. contains three examples of the near-deictic imé, opening the first three pādas. The published translation only fully renders the first one, as three examples of “these here” seemed too heavy. It is also worth noting that, though the imé forms might suggest the presence of the Maruts right here at the sacrifice (as was suggested above), the clauses in which they are found describe general activities of those gods, which would almost necessarily be performed away from the ritual ground.

Both Geldner and Renou follow the Pp. reading sáhasaḥ. Renou interpr. it rather loosely as an abl., whereas Geldner takes it as a gen. and as if it were the differently accented poss.

adj. *sahásaḥ (“die Gewalt des Gewaltigen”), without comment. Oldenberg suggests that the better reading is dat. sáhase and cites passages containing ā́√nam with the dat. I follow this interpr.

These Maruts bring the swift man to a stand-still, and strength with mightier strength they break and humble
These guard the singer from the man who hates him and lay their sore displeasure on the wicked.

Diese Marut dämpfen den Mächtigeren; sie beugen die Gewalt des Gewaltigen. Sie schützen die heilige Rede vor dem Neidischen. Dem Geizigen schaffen sie schwere Feindschaft.

Den raschen bringen sie zum Stehn, die Maruts, sie beugen jede Kraft durch eigne Stärke; Den Sänger schützen vor dem kühnen Feind sie und werfen jede Feindschaft auf den Kargen.

Эти Маруты заставляют притихнуть (даже) могучего,
Они сгибают силу сильного.
Они защищают речь от завистника.
Не дающего (ничего) они обрекают на (свою) тяжелую враждебность.

• मरुतः
• वसिष्ठः
• निचृत्त्रिष्टुप्
• धैवतः

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

पदार्थान्वयभाषाः - हे राजन् ! जो (इमे) ये (मरुतः) पवनों के समान (तुरम्) शीघ्र (रमयन्ति) रमण कराते (इमे) यह (सहसः) बल से (सहः) बल को (आ, नमन्ति) सब ओर से नमते (इमे) यह (वनुष्यतः) क्रोध करनेवाले की (शंसम्) प्रशंसा करनेवाले को (नि, पान्ति) निरन्तर रखते और (अररुषे) पूरा रोष करनेवाले के लिए (द्वेषः) वैर (गुरु) बहुत (दधन्ति) धारण करते हैं, उन का आप निरन्तर सत्कार करो ॥१९॥

भावार्थभाषाः - हे राजा ! जो सेना को अच्छी शिक्षा देकर शीघ्र विशेष रचना कर बली शत्रुओं को भी जीत उत्तमों की रक्षा कर दुष्टों में द्वेष फैलाते हैं, वे तुम को सत्कार करने चाहियें ॥१९॥

अन्वय: हे राजन् ! य इमे मरुतस्तुरं रमयन्तीमे सहसस्सह आ नमन्तीमे वनुष्यतः शंसं नि पान्त्यररुषे द्वेषो गुरु दधन्ति तांस्त्वं सततं सत्कृद्रक्ष ॥१९॥

पुनस्ते कीदृशा भवेयुरित्याह ॥

पदार्थान्वयभाषाः - (इमे) (तुरम्) शीघ्रम् (मरुतः) वायव इव (रमयन्ति) (इमे) (सहः) बलम् (सहसः) बलात् (आ) (नमन्ति) (इमे) (शंसम्) प्रशंसकम् (वनुष्यतः) क्रुध्यतः। वनुष्यतीति क्रुध्यतिकर्मा। (निघं०२.१२)। (नि) (पान्ति) रक्षन्ति (गुरु) भारवत् (द्वेषः) अप्रीतिम् (अररुषे) अलंरोषकाय (दधन्ति) ॥१९॥

भावार्थभाषाः - हे राजन्ये ! सेनां सुशिक्ष्य सद्यो व्यूह्य बलिष्ठानपि शत्रून् विजित्योत्तमान् संरक्ष्य दुष्टे द्वेषं विदधति ते त्वया सत्कर्तव्याः सन्ति ॥१९॥

भावार्थभाषाः - हे राजा ! जो सेनेला चांगल्या प्रकारे शिक्षण देऊन तात्काळ विशेष व्यूहरचना करतो व बलवान शत्रूलाही जिंकून उत्तमांचे रक्षण व दुष्टांवर क्रोध करतो त्यांचा तू सत्कार कर. ॥ १९ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

इमे᳓ रध्रं᳓ चिन् मरु᳓तो जुनन्ति
भृ᳓मिं चिद् य᳓था व᳓सवो जुष᳓न्त
अ᳓प बाधध्वं वृषणस् त᳓मांसि
धत्त᳓ वि᳓श्वं त᳓नयं तोक᳓म् अस्मे᳓

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
cit ← cit (invariable)

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

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

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

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

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

cit ← cit (invariable)

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

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

yáthā ← yáthā (invariable)

ápa ← ápa (invariable)

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

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

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

asmé ← ahám (pronoun)
{case:DAT, number:PL}

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

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

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

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

इ॒मे । र॒ध्रम् । चि॒त् । म॒रुतः॑ । जु॒न॒न्ति॒ । भृमि॑म् । चि॒त् । यथा॑ । वस॑वः । जु॒षन्त॑ ।
अप॑ । बा॒ध॒ध्व॒म् । वृ॒ष॒णः॒ । तमां॑सि । ध॒त्त । विश्व॑म् । तन॑यम् । तो॒कम् । अ॒स्मे इति॑ ॥

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

• radhraṃ ← radhram ← radhra
• [noun], accusative, singular, masculine
• “obedient; powerless; weak.”

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

• maruto ← marutaḥ ← marut
• [noun], nominative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• junanti ← jū
• [verb], plural, Present indikative
• “animate; encourage; impel; inspire.”

• bhṛmiṃ ← bhṛmim ← bhṛmi
• [noun], accusative, singular, masculine

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

• yathā
• [adverb]
• “equally; as; so that; like; how; yathā [word]; that; wherein.”

• vasavo ← vasavaḥ ← vasu
• [noun], nominative, plural, masculine
• “good; good; benign; vasu [word].”

• juṣanta ← juṣ
• [verb], plural, Present injunctive
• “enjoy; endow; possess; frequent; accompany; induce; consume; approve; affect; attend; befit; blend; contract.”

• apa
• [adverb]
• “away.”

• bādhadhvaṃ ← bādhadhvam ← bādh
• [verb], plural, Present imperative
• “afflict; annoy; chase away; tease; grieve; irritate.”

• vṛṣaṇas ← vṛṣaṇaḥ ← vṛṣan
• [noun], vocative, plural, masculine
• “bull; Indra; stallion; Vṛṣan; man.”

• tamāṃsi ← tamas
• [noun], accusative, plural, neuter
• “dark; darkness; Tamas; tamas [word]; faint; tamas; gloom; ignorance.”

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

• viśvaṃ ← viśvam ← viśva
• [noun], accusative, singular, neuter
• “all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

• tanayaṃ ← tanayam ← tanaya
• [noun], accusative, singular, neuter
• “biological.”

• tokam ← toka
• [noun], accusative, singular, neuter
• “offspring.”

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

इमे मरुतः रध्रं चित् समृद्धमपि जनं जुनन्ति प्रेरयन्ति। भृमिं चित् भ्रमणशीलमपि दरिद्रं जुनन्ति प्रेरयन्ति । वसवः वासका देवा युष्मान् यथा जुषन्त कामयेरन् हे वृषणः कामानां वर्षितारः ते यूयं तमांसि अप बाधध्वं नाशयत । अपि च अस्मे अस्मभ्यं विश्वं बहुलं तोकं पुत्रं तनयं पौत्रं च धत्त प्रयच्छत ॥ ॥ २५॥

English translation:

“These, Maruts, encourage the prosperous man; they encourage the (poor) wanderer; they, as Vasus,are plural ased (with you); showerers (of benefits), dissipate the darkness; grant us many sons and grandsons.”

These Maruts here spur on even the feeble, likewise also the whirlwind, in whatever way the good ones please.
Thrust aside the dark shades, o bulls. Confer all life and lineage on us.

Geldner and Renou both take b as a self-contained clause. I think it better (with MMüller in SBE) to take bhṛ́miṃ cid beginning b as obj. to junanti in pāda a, parallel to radhráṃ cid – beginning a new clause with yáthā in the middle of b. The point would be that the Maruts are so vigorous that they can energize both an entity that has no energy at all (“the feeble”) and one that has energy in excess (a whirlwind).

These Maruts rouse even the poor and needy: the Vasus love him as an active champion.
Drive to a distance, O ye Bulls, the darkness: give us full store of children and descendants.

Diese Marut ermutigen selbst den Schwachen, wie die Guten sich auch am Übereifrigen freuen. Vertreibet, ihr Bullen, die Finsternis; gebet uns allen leiblichen Samen!

Den Matten auch ermuntern diese Maruts, damit des regen sich die guten freuen; O treibt hinweg die Finsterniss, ihr Stiere, und gebet viele Kinder uns und Enkel.

Эти Маруты воодушевляют даже вялого,
Хотя любят Васу только деятельного.
Прогоните прочь мрак, о быки!
Дайте нам полное продолжение рода!

• मरुतः
• वसिष्ठः
• त्रिष्टुप्
• धैवतः

फिर वे राजजन कैसे होते हैं, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे (वृषणः) बलिष्ठो (वसवः) निवास करानेवालो ! तुम (यथा) जैसे (इमे) यह (मरुतः) पवनों के समान वर्त्तमान (रध्रम्) समृद्धिमान् (चित्) ही को (जुनन्ति) प्रेरणा करते हैं और (भृमिम्) घूमनेवाले को (चित्) ही (जुषन्त) सेवते हैं, वैसे और जैसे सूर्य अन्धकारों को वैसे (तमांसि) रात्रि के समान वर्त्तमान दुष्ट शत्रुओं को (अप, बाधध्वम्) अत्यन्त बाधा देओ और (अस्मे) हम लोगों में (विश्वम्) समस्त (तनयम्) विस्तारयुक्त शुभ गुण-कर्म-स्वभाववाले (तोकम्) सन्तान को (धत्त) धारण करो ॥२०॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । जैसे प्राणायामादिकों से अच्छे सिद्ध किये हुए पवन समृद्धि और कुपथ्य से सेवन किये दरिद्रता को उत्पन्न करते हैं, वैसे ही सेवन किये हुए विद्वान् राज्य की वृद्धि और अपमान किये हुए राज्य का भङ्ग उत्पन्न करते हैं, अच्छी शिक्षा दिये और सत्कार कर रक्षा किये हुए शूरवीर जैसे शत्रुओं को नष्ट करते हैं, वैसे वर्त्तकर प्रजाजनों में उत्तम सन्तान राजजन उत्पन्न करावें ॥२०॥

अन्वय: हे वृषणो वसवो ! यूयं यथेमे मरुतो रध्रं चित् जुनन्ति भृमिं चित् जुषन्त तथा यूयं सूर्यस्तमांसीव शत्रूनप बाधध्वमस्मे विश्वं तनयं तोकं धत्त ॥२०॥

पुनस्ते राजजनाः कीदृशा भवन्तीत्याह ॥

पदार्थान्वयभाषाः - (इमे) (रध्रम्) समृद्धिमन्तम् (चित्) अपि (मरुतः) वायव इव मनुष्याः (जुनन्ति) प्रेरयन्ति (भृमिम्) भ्रमणशीलम् (चित्) अपि (यथा) (वसवः) वासयितारः (जुषन्त) सेवन्ते (अप) (बाधध्वम्) (वृषणः) बलिष्ठाः (तमांसि) रात्रिरिव वर्तमानान् दुष्टान् जनान् (धत्त) (विश्वम्) सर्वम् (तनयम्) विस्तीर्णशुभगुणकर्मस्वभावम् (तोकम्) अपत्यम् (अस्मे) अस्मासु ॥२०॥

भावार्थभाषाः - अत्रोपमालङ्कारः। यथा प्राणायामादिभिः सुसाधिता वायवस्समृद्धिं कुपथ्येन सेविता दारिद्र्यं च जनयन्ति तथैव सेविता विद्वांसो राज्यर्द्धिमपमानिता राज्यभङ्गं जनयन्ति सुशिक्ष्य सत्कृत्य रक्षिताः शूरवीरा यथा शत्रूनपबाधन्ते तथा वर्तित्वा प्रजासूत्तमान्यपत्यानि राजजना नयन्तु ॥२०॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जसे प्राणायाम इत्यादीने चांगल्या प्रकारे सिद्ध केलेले वायू समृद्ध करतात व कुपथ्याने ग्रहण केलेले (वायू) दारिद्र्य उत्पन्न करतात तसेच स्वीकारलेले विद्वान राज्याची वृद्धी वाढवितात व अपमान झालेले राज्य नष्ट करतात. चांगले शिक्षण, सत्कार व रक्षण केलेले शूरवीर जसे शत्रूंना नष्ट करतात तसे वागून राजजनांनी प्रजेमध्ये उत्तम संतान निर्माण करावयास लावावे. ॥ २० ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

मा᳓ वो दात्रा᳓न् मरुतो नि᳓र् अराम
मा᳓ पश्चा᳓द् दघ्म रथियो विभागे᳓
आ᳓ न स्पार्हे᳓ भजतना वसव्ये᳡
य᳓द् ईं सुजातं᳓ वृषणो वो अ᳓स्ति

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
arāma ← √r̥- 1 (root)
{number:PL, person:1, mood:INJ, tense:AOR, voice:ACT}

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

mā́ ← mā́ (invariable)

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

nís ← nís (invariable)

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

daghma ← √dagh- (root)
{number:PL, person:1, mood:INJ, tense:AOR, voice:ACT}

mā́ ← mā́ (invariable)

paścā́t ← paścā́t (invariable)

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

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

ā́ ← ā́ (invariable)

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

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

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

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

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

īm ← īm (invariable)

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

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

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

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

मा । वः॒ । दा॒त्रात् । म॒रु॒तः॒ । निः । अ॒रा॒म॒ । मा । प॒श्चात् । द॒घ्म॒ । र॒थ्यः॒ । वि॒ऽभा॒गे ।
आ । नः॒ । स्पा॒र्हे । भ॒ज॒त॒न॒ । व॒स॒व्ये॑ । यत् । ई॒म् । सु॒ऽजा॒तम् । वृ॒ष॒णः॒ । वः॒ । अस्ति॑ ॥

• mā
• [adverb]
• “not.”

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

• dātrān ← dātrāt ← dātra
• [noun], ablative, singular, neuter
• “sickle; gift; scythe.”

• maruto ← marutaḥ ← marut
• [noun], vocative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• nir ← niḥ
• [adverb]
• “niḥ; away; out; without.”

• arāma ← ṛch
• [verb], plural, Aorist conj./subj.
• “enter (a state); travel; shoot; send; hit; originate; get; raise; begin; harm.”

• mā
• [adverb]
• “not.”

• paścād ← paścāt
• [adverb]
• “subsequently; westward; paścāt [word]; after; back.”

• daghma ← dagh
• [verb], plural, Aorist inj. (proh.)

• rathyo ← rathyaḥ ← rathī
• [noun], vocative, plural, masculine

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

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

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

• spārhe ← spārha
• [noun], locative, singular, neuter
• “desirable.”

• bhajatanā ← bhajatana ← bhaj
• [verb], plural, Present imperative
• “eat; enjoy; enter (a state); worship; love; flee; possess; fall to one’s share; partake; share; get; approach; love; use.”

• vasavye ← vasavya
• [noun], locative, singular, neuter
• “wealth; wealth.”

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

• īṃ ← īm ← īṃ
• [adverb]

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

• sujātaṃ ← jātam ← jan
• [verb noun], nominative, singular
• “become; originate; be born; transform; happen; result; grow; beget; produce; create; conceive; separate; cause; give birth; grow; produce; generate; be; become; arise; come on.”

• vṛṣaṇo ← vṛṣaṇaḥ ← vṛṣan
• [noun], vocative, plural, masculine
• “bull; Indra; stallion; Vṛṣan; man.”

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

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

हे मरुतः वः युष्माकं दात्रात् दानात् मा निरराम वयं मा निर्गमाम । यूयमस्मान् परित्यक्त्वान्येभ्यो धनं मा दत्तेत्यर्थः । हे रथ्यः रथवन्तो मरुतः विभागे युष्मदीयस्य धनस्य दाने पश्चात् मा दध्म । दध्यतिर्गतिकर्मा । वयं पश्चाद्भागिनो मा भूम। यूयं प्रथममस्मभ्यमेव दत्तेति यावत् । स्पार्हे स्पृहणीये वसव्ये धनसमूहे यूयं नः अस्मान् आ भजतन भागिनः कुरुत । हे वृषणः वर्षितारो मरुतः वः युष्माकं सुजातं शोभनजनं यत् वसव्यम् अस्ति तस्मिन् भागिनः कुरुतेति संबन्धः । ईम् इति पूरणः ॥

English translation:

“Never, Maruts, may we be excluded from your bounty; let us not, lords of chariots, be last in itsapportionment; make us sharers in that desirable opulence which, showerers (of benefit), is born of you.”

Let us not miss out on your gift, o Maruts; let us not lag behind at the distribution, o charioteers.
Give us a share in the goods we crave, whatever you have of good quality, o bulls.

The adj. sujātá- ‘well-born’ generally refers to gods, or at least to mortals; it is only here used of material goods (implicitly vasavyà- in the preceding pāda, hence my ‘of good quality’. Of course, it is possible that vasavyà- here refers, at least partly, to human capital (sons), as apparently in II.9.5 ubháyam te ná kṣīyate vasavyàm … krdhi páti ̥ ṃ svapatyásya rāyáḥ, where the second category of “goods of both types” (ubháyam … vasavyàm) is “wealth in good descendents” (svapatyásya rāyáḥ). But I don’t think this is a necessary interpr.: “well-born/produced” is likely available to semantic extension. 87

Never, O Maruts, may we lose your bounty, nor, car-borne Lords! be hitidmost when ye deal it.
Give us a share in that delightful treasure, the genuine wealth that, Bulls! is your possession.

Nicht möchten wir eurer Gabe entraten, nicht bei der Verteilung zu kurz kommen, ihr Wagenfahrer. Gebet uns Anteil an dem begehrenswerten Gute, was ihr auch immer an trefflichem Gute habt, ihr Bullen!

Entzieht uns nicht, o Maruts, eure Gabe, noch setzt zurück uns bei des Guts Vertheilung; Theilt aus an uns begehrte Güterfülle, von allem was, o Stiere, schön euch beiwohnt.

Да не лишимся мы вашего дара, о Маруты!
Да не останемся мы позади при разделе, о колесничие!
Дайте нам долю в желанном богатстве,
(Всё,) что у вас есть прекрасного, о быки!

• मरुतः
• वसिष्ठः
• निचृत्त्रिष्टुप्
• धैवतः

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

पदार्थान्वयभाषाः - हे (मरुतः) पवनों के समान मनुष्यो ! जैसे हम लोग (वः) तुम को (दात्रात्) दान से (मा) मत (निः, अराम) अलग करें, हे (रथ्यः) बहुत रथोंवालो ! हम लोग (पश्चात्) पीछे से (मा, दध्म) मत जावें, हे (वृषणः) वर्षा करानेवालो ! (वः) तुम्हारा (यत्) जो (सुजातम्) सुन्दर प्रसिद्ध सुख (अस्ति) है उस (वसव्ये) द्रव्यों में हुए (स्पार्हे) इच्छा करने योग्य (विभागे) विभाग जिसमें कि बांटते हैं उस में तुम (नः) हम लोगों को (ईम्) सब ओर से (आ, भजतन) अच्छे प्रकार सेवो ॥२१॥

भावार्थभाषाः - मनुष्य सदैव विद्वानों के लिये देने योग्य सत्यासत्य व्यवहार से अलग न होवें, जो कुछ भी उत्तम सुख हो, उसको सब के लिये निवेदन करें ॥२१॥

अन्वय: हे मरुतो ! यथा वयं वो दात्रान्मा निरराम, हे रथ्यो ! वयं पश्चान्मा दध्म, हे वृषभो ! वो यत्सुजातमस्ति तस्मिन् वसव्ये स्पार्हे विभागे यूयं नोऽस्मानीमा भजतन ॥२१॥

पुनर्मनुष्याः कीदृशा भवन्तीत्याह ॥

पदार्थान्वयभाषाः - (मा) (वः) युष्मान् (दात्रात्) दानात् (मरुतः) वायव इव मनुष्याः (निः) नितराम् (अराम) (मा) (पश्चात्) (दध्म) गच्छेम। दध्यतीति गतिकर्मा। (निघं०२.१४)। (रथ्यः) बहवो रथा विद्यन्ते येषां ते (विभागे) विभजन्ति यस्मिन् तस्मिन् व्यवहारे (आ) (नः) अस्मान् (स्पार्हे) स्पृहणीये (भजतना) सेवध्वम्। अत्र संहितायामिति दीर्घः। (वसव्ये) वसुषु द्रव्येषु भवे (यत्) (ईम्) सर्वतः (सुजातम्) सुष्ठु प्रसिद्धं सुखम् (वृषणः) (वः) युष्माकम् (अस्ति) ॥२१॥

भावार्थभाषाः - मनुष्याः सदैव विद्वद्भ्यो देयात्सत्यासत्ययोर्विभागात्पृथङ्मा भवन्तु यत्किञ्चिदपि श्रेष्ठं सुखं भवेत्तत्सर्वस्मै निवेदयन्तु ॥२१॥

भावार्थभाषाः - माणसांनी सदैव विद्वानांना देण्यायोग्य सत्यासत्य व्यवहारापासून दूर नसावे. जे कोणते उत्तम सुख असेल ते सर्वांना सांगावे. ॥ २१ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

सं᳓ य᳓द् ध᳓नन्त मन्यु᳓भिर् ज᳓नासः
शू᳓रा यह्वी᳓षु ओ᳓षधीषु विक्षु᳓
अ᳓ध स्मा नो मरुतो रुद्रियासस्
त्राता᳓रो भूत पृ᳓तनासु अर्यः᳓

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

sám ← sám (invariable)

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

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

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

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

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

ádha ← ádha (invariable)

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

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

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

sma ← sma (invariable)

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

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

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

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

सम् । यत् । हन॑न्त । म॒न्युऽभिः॑ । जना॑सः । शूराः॑ । य॒ह्वीषु॑ । ओष॑धीषु । वि॒क्षु ।
अध॑ । स्म॒ । नः॒ । म॒रु॒तः॒ । रु॒द्रि॒या॒सः॒ । त्रा॒तारः॑ । भू॒त॒ । पृत॑नासु । अ॒र्यः ॥

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

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

• yaddhananta ← hananta ← han
• [verb], plural, Present injunctive
• “kill; cure; māray; remove; destroy; hit; injure; damage; destroy; paralyze; hurt; forge; beat; cut off; stop; overwhelm; kick; hunt; affect; strike; hammer; love; obstruct; shoot.”

• manyubhir ← manyubhiḥ ← manyu
• [noun], instrumental, plural, masculine
• “anger; fury; rage; wrath.”

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

• śūrā ← śūrāḥ ← śūra
• [noun], nominative, plural, masculine
• “hero; cock; śūra; Śūra; Vatica robusta; Plumbago zeylanica; warrior; hero; attacker; lentil; wild boar; lion; dog.”

• yahvīṣv ← yahvīṣu ← yahvī
• [noun], locative, plural, feminine
• “river.”

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

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

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

• smā ← sma
• [adverb]

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

• maruto ← marutaḥ ← marut
• [noun], vocative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• rudriyāsas ← rudriyāsaḥ ← rudriya
• [noun], vocative, plural, masculine

• trātāro ← trātāraḥ ← trātṛ
• [noun], nominative, plural, masculine
• “defender; savior.”

• bhūta ← bhū
• [verb], plural, Aorist inj. (proh.)
• “become; be; originate; transform; happen; result; exist; be born; be; be; come to life; grow; elapse; come to mind; thrive; become; impend; show; conceive; understand; stand; constitute; serve; apply; behave.”

• pṛtanāsv ← pṛtanāsu ← pṛtanā
• [noun], locative, plural, feminine
• “army; battle; pṛtanā [word]; pṛtanā.”

• aryaḥ ← ari
• [noun], genitive, singular, masculine

यत् यदा शूराः विक्रान्ताः जनासः जनाः यह्वीषु महतीषु ओषधीषु विक्षु प्रजासु च जेतव्यासु मन्युभिः कोपैरभिमानैव सं हनन्त संगच्छन्ते अध तदानीं हे रुद्रियासः रुद्रपुत्रा हे मरुतः यूयं पृतनासु युद्धेषु अर्यः अरेः शत्रोः सकाशात् नः अस्माकं ञातारः भूत रक्षका भवत ॥

English translation:

“When heroic men, filled with wrath, assemble for (the sake of conquering) many plural nts and people;then, Maruts, sons of Rudra, be our defenders in battles against our enemies.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Many plural nts: bahviṣu oṣadhiṣuvikṣu = mahatīṣu oṣadhiṣu prajāsu jetavyāsu, in great plural nts and people to be subdued; by plural nta orvegetables, oṣadhi, the reference is, perhaps, to cultivated lands

When the peoples, the champions clash together in frenzies at (contests for) the boisterous (rivers), the plants, and the clans,
then, o Maruts, Rudriyas, become our rescuers in the battles with the stranger.

As most interpr. point out, the three locc. in b are especially contested objects for the Ārya. See esp. Proferes (98): “Because of their economic value, rivers, plants and clans were subject to competing claims, and constituted flashpoints for conflict between various groups for whom control over resources meant increased power” – as well as his elucidation of the three terms. See also Thieme (Fremdling 55), Oberlies (I.350).

Fem. yahvī́- ‘exuberant’ is in the pl. typed for rivers/waters.

What time the men in fury rush together for running streams, for pastures, and for houses.
Then, O ye Maruts, ye who spring from Rudra, be our protectors in the strife with foemen.

Wenn die Völker ingrimmig aufeinander schlagen, die Tapferen um Flüsse, Pflanzen, Ansiedlungen, dann seid uns, ihr Rudrasöhne Marut, Retter im Kampfe um den hohen Herrn!

Wenn zornerfüllt die Menschen sich bekämpfen um Strombesitz, um Wiesen und um Häuser, Dann seid, o Maruts, Schützer uns in Schlachten, o Rudrasöhne, wider alle Feinde.

Когда яростно сталкиваются народы,
Герои, (борющиеся) за реки, растения, поселения,
Тогда будьте нам, о Маруты, сыновья Рудры,
Спасителями в битвах с врагом!

• मरुतः
• वसिष्ठः
• विराट्त्रिष्टुप्
• धैवतः

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

पदार्थान्वयभाषाः - हे (मरुतः) पवनों के समान ! (यत्) जो (रुद्रियासः) रुद्र के समान आचरण करनेवाले (जनासः) प्रसिद्ध (शूराः) निर्भय मनुष्यो ! (मन्युभिः) क्रोधादिकों से शत्रुओं को (संयत्) संग्राम में (हनन्त) मारिये (अध) इसके अनन्तर (यह्वीषु) बहुत बड़ी (ओषधीषु) ओषधियों में और (विक्षु) प्रजाओं में (पृतनासु) शूरवीरों की सेनाओं में (स्म) निश्चित (नः) हमारे (त्रातारः) रक्षा करनेवाले (भूत) हूजिये जो (वः) तुम्हारा (अर्यः) स्वामी है, उसकी भी रक्षा करनेवाले हूजिये ॥२२॥

भावार्थभाषाः - जो वीरजन शत्रुओं को मारनेवाले, प्रजाओं के रक्षक और बड़ी-बड़ी ओषधियों में चतुर हैं, उनको स्वामी राजा प्रीति से रक्खें ॥२२॥

अन्वय: हे मरुतो यद्ये रुद्रियासो जनासः शूरा मनुष्या ! मन्युभिश्शत्रून् संयत् हनन्ताध यह्वीष्वोषधीषु विक्षु पृतनासु स्म नस्त्रातारो भूत यो युष्माकमर्यः स्वामी तस्यापि त्रातारो भवत ॥२२॥

पुनस्ते वीराः कीदृशा भवेयुरित्याह ॥

पदार्थान्वयभाषाः - (संयत्) (हनन्त) घ्नन्ति (मन्युभिः) क्रोधादिभिः (जनासः) जनाः प्रसिद्धाः (शूराः) निर्भयाः (यह्वीषु) महतीषु (ओषधीषु) (विक्षु) प्रजासु च (अध) अथ (स्मा) एव। अत्र निपातस्य चेति दीर्घः। (नः) युष्माकम् (मरुतः) वायव इव मनुष्याः (रुद्रियासः) रुद्र इवाचरन्तः (त्रातारः) रक्षकाः (भूत) भवत (पृतनासु) शूरवीरमनुष्यसेनासु (अर्यः) स्वामी ॥२२॥

भावार्थभाषाः - ये वीराः शत्रूणां हन्तारः प्रजानां रक्षका महौषधीषु चतुरास्सन्ति तान् स्वामी राजा प्रीत्या रक्षेत् ॥२२॥

भावार्थभाषाः - जे वीर शत्रूंचे मारक, प्रजेचे रक्षक, अनेक महान औषधींमध्ये चतुर असतील त्यांना राजाने प्रेमाने ठेवावे. ॥ २२ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

भू᳓रि चक्र मरुतः पि᳓त्रियाणि
उक्था᳓नि या᳓ वः शस्य᳓न्ते पुरा᳓ चित्
मरु᳓द्भिर् उग्रः᳓ पृ᳓तनासु सा᳓ळ्हा
मरु᳓द्भिर् इ᳓त् स᳓निता वा᳓जम् अ᳓र्वा

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

cakra ← √kr̥- (root)
{number:PL, person:2, mood:IND, tense:PRF, voice:ACT}

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

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

cit ← cit (invariable)

purā́ ← purā́ (invariable)

śasyánte ← √śaṁs- (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:PASS}

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

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

yā́ ← yá- (pronoun)
{case:NOM, gender:N, number:PL}

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

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

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

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

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

ít ← ít (invariable)

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

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

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

भूरि॑ । च॒क्र॒ । म॒रु॒तः॒ । पित्र्या॑णि । उ॒क्थानि॑ । या । वः॒ । श॒स्यन्ते॑ । पु॒रा । चि॒त् ।
म॒रुत्ऽभिः॑ । उ॒ग्रः । पृत॑नासु । साळ्हा॑ । म॒रुत्ऽभिः॑ । इत् । सनि॑ता । वाज॑म् । अर्वा॑ ॥

• bhūri
• [noun], accusative, singular, neuter
• “much; many; much(a); abundant; rich; mighty; distinguished.”

• cakra ← kṛ
• [verb], plural, Perfect indicative
• “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.”

• marutaḥ ← marut
• [noun], vocative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• pitryāṇy ← pitryāṇi ← pitrya
• [noun], accusative, plural, neuter
• “ancestral; paternal.”

• ukthāni ← uktha
• [noun], accusative, plural, neuter
• “hymn; praise; uktha [word]; encomium.”

• yā ← yad
• [noun], nominative, plural, neuter
• “who; which; yat [pronoun].”

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

• śasyante ← śaṃs
• [verb], plural, Indikativ Pr￤s. Passiv
• “recommend; tell; praise; approve; communicate; recite; commend; bode; name; agree.”

• purā
• [adverb]
• “once; earlier; first; purā [indecl.].”

• cit
• [adverb]
• “even; indeed.”

• marudbhir ← marudbhiḥ ← marut
• [noun], instrumental, plural, masculine
• “Marut; vāta; wind; Vayu.”

• ugraḥ ← ugra
• [noun], nominative, singular, masculine
• “powerful; awful; dangerous; intense; mighty; potent; colicky; atrocious.”

• pṛtanāsu ← pṛtanā
• [noun], locative, plural, feminine
• “army; battle; pṛtanā [word]; pṛtanā.”

• sāﾱhā ← sāḍhā ← sāḍhṛ
• [noun], nominative, singular, masculine

• marudbhir ← marudbhiḥ ← marut
• [noun], instrumental, plural, masculine
• “Marut; vāta; wind; Vayu.”

• it ← id
• [adverb]
• “indeed; assuredly; entirely.”

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

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

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

हे मरुतः यूयं भूरि भूरीणि बहूनि पित्र्याणि अस्मत्पितृसंबन्धीनि धनदानादीनि कर्माणि चक्र कृतवन्तो भवत। पुरा चित् पूर्वकालेऽपि वः युष्माकम् उक्थानि प्रशस्यानि यानि कर्माणि प्रशस्यन्ते प्रख्यायन्ते तानि चक्रेति संबन्धः । उग्रः ओजस्वी पृतनासु युद्धेषु मरुद्भिः युष्माभिर्हेतुभिः साळ्हा शत्रूणामभिभविता भवति । मरुद्भिरित् मरुद्भिर्युष्माभिरेव हेतुभिः अर्वा स्तोत्रैरभिगन्ता वाजम् अन्नं सनिता संभक्ता भवति । यद्वा अर्वाश्वो वाजं युद्धं सनिता भवति ॥

English translation:

“You have bestowed, Maruts, many (benefits) on our forefathers, which praiseworthy (benefits) havebeen celebrated in former times; by the (favour of the) Maruts the fierce (warrior) is victorious in combats; by the(favour of the) Maruts the worshipper ever obtains food.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Marudbhir it sanitā vājam arvā: arvā = stotrairabhigantā, one who overcomes by praises; or, a horse; through the Maruts a horse is the obtainer (of success)in war

Maruts, you have given rise to many solemn speeches from the Forefathers, which have been recited to you long since: along with the Maruts the strong one is the victor in battles; just along with the Maruts does the charger win the prize.

Despite the use of √kṛ ‘make’ (2nd pl. pf. cakra), it is not likely that the Maruts created the ukthā́ni themselves, though they are singers on other occasions; rather they provided the occasion and the subject for the poets of earlier eras to celebrate them. Though Renou’s ‘provoke’ is a bit strong, it’s the right idea. My ‘have given rise to’ is a bit weak.

Full many a deed ye did for our forefathers worthy of lauds which, even of old, they sang you.
lle strong man, with the Maruts, wins in battle, the charger, with the Maruts, gains the booty.

Ihr habt viele väterliche Loblieder veranlaßt, die euch schon ehedem vorgetragen wurden. Durch die Marut bleibt der Gewaltige Sieger in den Schlachten, durch die Marut gewinnt der Renner den Kampfpreis.

Ihr habt erfüllt viel Bitten unsrer Väter, die sie vordem zu euch, o Maruts, sprachen; Durch Maruts ist der Held in Schlachten siegreich, durch sie erlangt das Ross den Preis des Wettlaufs.

Вы вызвали к жизни, о Маруты, у отцов (наших)
Много гимнов, которые давно уже исполнялись вам.
Благодаря Марутам грозный (вождь) – победитель в битвах,
Благодаря Марутам же скакун – захватчик награды.

• मरुतः
• वसिष्ठः
• विराट्त्रिष्टुप्
• धैवतः

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

पदार्थान्वयभाषाः - हे (मरुतः) पवन के सदृश वर्त्तमान मनुष्यो ! (वः) आप लोगों के (या) जो (उक्थानि) प्रशंसा करने योग्य कर्म्म और (पित्र्याणि) पितरों के सेवन आदि (शस्यन्ते) स्तुति किये जाते हैं (पुरा) पहिले उनको (मरुद्भिः) उत्तम मनुष्यों के साथ (पृतनासु) सेनाओं में (उग्रः) तेजस्वी (साळ्हा) सहनेवाला पुरुष और (मरुद्भिः) मनुष्यों के साथ (सनिता) विभाग करनेवाला (अर्वा) वेगयुक्त घोड़ा जैसे वैसे (वाजम्) विज्ञान वा वेग को प्राप्त हुआ (चित्) भी जीतता है, उनको आप लोग (भूरि) बहुत (चक्र) करते हैं ॥२३॥

भावार्थभाषाः - जो मनुष्य प्रशंसनीय कर्मों को करते हैं, उनका सदा ही विजय होता है ॥२३॥

अन्वय: हे मरुतो ! वो योक्थानि पित्र्याणि शस्यन्ते पुरा तानि मरुद्भिस्सह पृतनासूग्रः साळ्हा मरुद्भिस्सह सनिताऽर्वेव वाजं प्राप्तश्चिदेव विजयते तानि यूयं भूरि चक्र ॥२३॥

पुनस्ते मनुष्याः किं किं कुर्युरित्याह ॥

पदार्थान्वयभाषाः - (भूरि) बहु (चक्र) कुर्वन्ति (मरुतः) वायुवद्वर्तमाना मनुष्याः (पित्र्याणि) पितॄणां सेवनादीनि (उक्थानि) प्रशंसनीयानि कर्माणि (या) यानि (वः) युष्माकम् (शस्यन्ते) स्तूयन्ते (पुरा) वाक् (चित्) अपि (मरुद्भिः) उत्तमैर्मनुष्यैस्सह (उग्रः) तेजस्वी (पृतनासु) सेनासु (साळ्हा) सहनकर्ता (मरुद्भिः) मनुष्यैः (इत्) एव (सनिता) विभाजकः (वाजम्) विज्ञानं वेगं वा (अर्वा) वेगवानश्व इव ॥२३॥

भावार्थभाषाः - ये मनुष्याः प्रशस्तानि कर्माणि कुर्वन्ति तेषां सदैव विजयो जायते ॥२३॥

भावार्थभाषाः - जी माणसे प्रशंसनीय कर्म करतात त्यांचा सदैव विजय होतो. ॥ २३ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

अस्मे᳓ वीरो᳓ मरुतः शुष्मी᳓ अस्तु
ज᳓नानां᳐ यो᳓ अ᳓सुरो विधर्ता᳓
अपो᳓ ये᳓न सुक्षित᳓ये त᳓रेम
अ᳓ध स्व᳓म् ओ᳓को अभि᳓ वः सियाम

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
asmé ← ahám (pronoun)
{case:DAT, number:PL}

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

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

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

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

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

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

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

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

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

sukṣitáye ← sukṣití- (nominal stem)
{case:DAT, gender:F, number:SG}

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

yéna ← yá- (pronoun)
{case:INS, gender:M, number:SG}

abhí ← abhí (invariable)

ádha ← ádha (invariable)

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

svám ← svá- (pronoun)
{case:ACC, gender:N, number:SG}

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

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

अ॒स्मे इति॑ । वी॒रः । म॒रु॒तः॒ । शु॒ष्मी । अ॒स्तु॒ । जना॑नाम् । यः । असु॑रः । वि॒ऽध॒र्ता ।
अ॒पः । येन॑ । सु॒ऽक्षि॒तये॑ । तरे॑म । अध॑ । स्वम् । ओकः॑ । अ॒भि । वः॒ । स्या॒म॒ ॥

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

• vīro ← vīraḥ ← vīra
• [noun], nominative, singular, masculine
• “hero; man; Vīra; vīra; vīra [word]; Vīra.”

• marutaḥ ← marut
• [noun], vocative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• śuṣmy ← śuṣmī ← śuṣmin
• [noun], nominative, singular, masculine
• “strong; hotheaded.”

• astu ← as
• [verb], singular, Present imperative
• “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”

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

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

• asuro ← asuraḥ ← asura
• [noun], nominative, singular, masculine
• “Asura; lord; asura [word]; sulfur.”

• vidhartā ← vidhartṛ
• [noun], nominative, singular, masculine
• “organizer.”

• apo ← apaḥ ← ap
• [noun], accusative, plural, feminine
• “water; body of water; water; ap [word]; juice; jala.”

• yena ← yad
• [noun], instrumental, singular, neuter
• “who; which; yat [pronoun].”

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

• sukṣitaye ← kṣitaye ← kṣiti
• [noun], dative, singular, feminine
• “floor; Earth; earth; pṛthivī; people; dwelling; battlefield; Earth; estate; colony; house.”

• taremādha ← tarema ← tṛ
• [verb], plural, Present optative
• “traverse; overcome; float; rescue; reach; satisfy.”

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

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

• oko ← okaḥ ← oka
• [noun], accusative, singular, neuter
• “home; house; oka [word].”

• abhi
• [adverb]
• “towards; on.”

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

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

हे मरुतः अस्मे अस्माकं वीरः पुत्रः शुष्मी अस्तु बलवान् भवतु । असुरः प्रज्ञावान् यः जनानां शत्रूणां विधर्ता विधारकः । येन पुत्रेण वयं सुक्षितये सुष्ठु निवासाय अपः आप्नुवतः शत्रून् तरेम हिंसेम । स पुत्रो बलवानस्त्विति पूर्वेणान्वयः । अध अपि च वः युष्मदीया वयं स्वमोकः आत्मीयं स्थानम् अभि स्याम आतिष्ठेम ॥

English translation:

“May our male progeny, Maruts, be vigorous, one who is intelligent, the scatterer of (hostile) men, bywhom we may cross the water (of enmity) to a secure dwelling; may we, your (servants), dwell in our own abode.”

Beside us let there be a forceful hero, o Maruts, who is lord and apportioner for the people,
with whom we might cross over the waters to good dwelling. Then,
(thanks to) you, might we dominate our own home.

The sense of pāda d is somewhat unclear and the various tr. incompatible.

Geldner’s “wir möchten euch mehr gelten als das eigene Heim” seems esp. difficult to wring out of the Skt., though the other possibilities he suggests in the n. (24d) are somewhat more likely. I start with the abhí √as lexeme, which generally means ‘surmount, dominate, be superior’, which doesn’t seem to be reflected in the Geldner suggestions. However, in my interpr. the enclitic vaḥ has only the vaguest syntactic connection to the clause. I do not have a better solution.

Ours, O ye Maruts, be the vigorous Hero, the Lord Divine of men, the strong Sustainer,
With whom to fair lands we may cross the waters, and dwell in our own home with you beside us.

Uns soll, ihr Marut, ein mutiger Held sein, der der Gebieter und Bestimmer der Völker ist, mit dem wir die Gewässer zu guter Wohnung überschreiten wollen. Und wir möchten euch mehr gelten als das eigene Heim.

Bei uns, o Maruts, sei der starke Kriegsheld, der Edle, welcher Gut den Leuten austheilt, Durch den zum Heilsitz wir durchs Wasser schreiten, eur Wohlgefallen mögen wir erlangen.

У нас, о Маруты, пусть будет неистовый муж,
Кто Асура среди народов, устроитель,
С кем мы пересечем воды для счастливого поселения!
И пусть добьемся мы у вас собственного места для жилья!

• मरुतः
• वसिष्ठः
• पङ्क्तिः
• पञ्चमः

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

पदार्थान्वयभाषाः - हे (मरुतः) प्राणों के सदृश बल करनेवाले जनो ! (यः) जो (वीरः) वीर अर्थात् प्राप्त हुई बल, बुद्धि और शूरता आदि जिसको (असुरः) प्राणों में रमता हुआ बिजुली अग्नि के सदृश (जनानाम्) मनुष्यों का (विधर्ता) विशेष करके धारण करनेवाला है वह (अस्मे) हमारा (शुष्मी) बहुत बल से युक्त (अस्तु) हो (येन) जिससे (सुक्षितये) सुन्दर पृथिवी की प्राप्ति के लिये हम लोग (अपः) जलों को (तरेम) तरें (अध) इसके अनन्तर (स्वम्) अपने (ओकः) गृह के पार होवें और (वः) आप लोगों के रक्षक (स्याम) होवें ॥२४॥

भावार्थभाषाः - जो मनुष्य, मनुष्यों को बलयुक्त करते और नौका आदिकों से समुद्र के पार होकर दूसरे देश में जाकर धन बटोरते हैं, वे आप लोगों और हम लोगों के रक्षक हों ॥२४॥

अन्वय: हे मरुतो ! यो वीरोऽसुरो जनानां विधर्ता सोऽस्मे शुष्म्यस्तु येन सुक्षितये वयमपस्तरेमाऽध स्वमोकोऽभितरेम वो युष्माकं रक्षकाः स्याम ॥२४॥

पुनस्ते मनुष्याः कीदृशा भवेयुरित्याह ॥

पदार्थान्वयभाषाः - (अस्मे) अस्माकम् (वीरः) प्राप्तबलबुद्धिशौर्यादिः (मरुतः) प्राणवद् बलकारकाः (शुष्मी) बहुबलयुक्तः (अस्तु) (जनानाम्) (यः) (असुरः) असुषु प्राणेषु विद्युदग्निरिव (विधर्ता) विशेषेण धर्ता (अपः) जलानि (येन) (सुक्षितये) शोभनायै पृथिव्याः प्राप्त्यै (तरेम) (अध) अथ (स्वम्) स्वकीयम् (ओकः) गृहम् (अभि) (वः) युष्माकम् (स्याम) भवेम ॥२४॥

भावार्थभाषाः - ये मनुष्या मनुष्यान् बलयुक्तान् कुर्वन्ति नौकादिभिः समुद्रं तीर्त्वा द्वितीयं देशं गत्वा धनमार्जयन्ति ते युष्माकमस्माकं च रक्षकास्सन्तु ॥२४॥

भावार्थभाषाः - जी माणसे माणसांना बलवान करतात, नौका इत्यादींनी समुद्रापार दुसऱ्या देशात जाऊन धन मिळवितात ते तुमचे-आमचे रक्षक असतात. ॥ २४ ॥

• देवता - मरुतः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

त᳓न् न इ᳓न्द्रो व᳓रुणो मित्रो᳓ अग्नि᳓र्
आ᳓प ओ᳓षधीर् वनि᳓नो जुषन्त
श᳓र्मन् सियाम मरु᳓ताम् उप᳓स्थे
यूय᳓म् पात सुअस्ति᳓भिः स᳓दा नः

Strata
Strophic

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

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

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

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

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

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

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

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

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

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

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

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

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

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

upásthe ← upástha- (nominal stem)
{case:LOC, 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}

तत् । नः॒ । इन्द्रः॑ । वरु॑णः । मि॒त्रः । अ॒ग्निः । आपः॑ । ओष॑धीः । व॒निनः॑ । जु॒ष॒न्त॒ ।
शर्म॑न् । स्या॒म॒ । म॒रुता॑म् । उ॒पऽस्थे॑ । यू॒यम् । पा॒त॒ । स्व॒स्तिऽभिः॑ । सदा॑ । नः॒ ॥

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

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

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

• varuṇo ← varuṇaḥ ← varuṇa
• [noun], nominative, singular, masculine
• “Varuna; varuṇa [word]; Crataeva religiosa Forst.; Varuṇa; varuṇādi.”

• mitro ← mitraḥ ← mitra
• [noun], nominative, singular, masculine
• “friend; Mitra; mitra [word]; sun; ally.”

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

• āpa ← āpaḥ ← ap
• [noun], nominative, plural, feminine
• “water; body of water; water; ap [word]; juice; jala.”

• oṣadhīr ← oṣadhīḥ ← oṣadhī
• [noun], nominative, plural, feminine
• “herb; plant; drug; herb.”

• vanino ← vaninaḥ ← vanin
• [noun], nominative, plural, masculine
• “tree.”

• juṣanta ← juṣ
• [verb], plural, Present injunctive
• “enjoy; endow; possess; frequent; accompany; induce; consume; approve; affect; attend; befit; blend; contract.”

• śarman
• [noun], locative, singular, neuter
• “protection; protective covering; refuge; joy.”

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

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

• upasthe ← upastha
• [noun], locative, singular, neuter
• “genitalia; lap; sexual desire; anus.”

• 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.”

पूर्वं व्याख्यातेयं अक्षरार्थस्तु इन्द्रादयोदेवाः अस्मदीयं स्तोत्रं सेवन्तां मरुतामुपस्थाने वर्तमाना वयं सुखे स्याम हे मरुतोयूयं सर्वदास्मन् अविनाशैः पालयत ॥ २५ ॥मध्वोवइति सप्तर्चं द्वितीयं सूक्तं वसिष्ठस्यार्षं त्रैष्टुभं मरुद्देवताकं मध्वःसप्तेत्यनुक्रान्तम् । दशरात्रे षष्ठेहनि आग्निमारुतेइदं मारुत- निविद्धानं सूत्रितञ्च-मध्वोवोनाम सप्रत्नथेत्याग्निमारुतमिति ।

English translation:

“May Indra, Varuṇa, Mitra, Agni, the waters, the plural nts, the trees, be plural ased with us; may we recline inhappiness upon the lap of the Maruts; and do you ever cherish us with blessings.”

Indra, Varuṇa, Mitra, Agni, the waters, the plants, the trees shall enjoy this of ours.
May we be in the shelter, in the lap of the Maruts. – Do you protect us always with your blessings.

May Indra, Mitra, Varuna and Agni, Waters, and Plants, and Trees accept our praises.
May we find shelter in the Marut’s bosom. Preserve us evermore, ye Gods, with blessings.

Das sollen uns Indra, Varuna, Mitra, Agni, die Gewässer, die Pflanzen, die Bäume zubilligen. Wir möchten im Schutze, im Schoße der Marut sein.-Behütet ihr uns immerdar mit eurem Segen!

Das mögen uns Indra, Varuna, Mitra, Agni, die Wasser, die Kräuter, die Bäume geben; wir mögen im Schutz und Schosse der Maruts sein; ihr Götter, schützt uns stets mit eurem Segen.

Пусть одобрят это Индра, Варуна, Митра, Агни,
Воды, растения, деревья!
Да будем мы под защитой в лоне Марутов!
Защищайте вы нас всегда (своими) милостями!

• मरुतः
• वसिष्ठः
• विराट्त्रिष्टुप्
• धैवतः

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

पदार्थान्वयभाषाः - हे विद्वानो ! जैसे (इन्द्रः) बिजुली (वरुणः) जल =जलाधिपति (मित्रः) मित्र (अग्निः) अग्नि (आपः) जल (ओषधीः) सोमलता आदि ओषधियों को (वनिनः) बहुत किरणें जिनमें पड़तीं ऐसे वन में वर्त्तमान वृक्ष आदि (नः) हम लोगों के (तत्) पूर्वोक्त सम्पूर्ण कर्म वा वस्तु की (जुषन्त) सेवा करें और जिस (शर्मन्) सुखकारक गृह में (मरुताम्) पवनों वा विद्वानों के (उपस्थे) समीप में हम लोग सुखी (स्याम) होवें उसमें (यूयम्) आप लोग (स्वस्तिभिः) कल्याणों से (नः) हम लोगों की (सदा) सदा (पात) रक्षा कीजिये ॥२५॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है । हे मनुष्यो ! जैसे बिजुली आदि पदार्थ सब की उन्नति और नाश करते हैं, वैसे ही दोषों का नाश कर और गुणों की वृद्धि करके सब की रक्षा को सब सदा करें ॥२५॥ इस सूक्त में वायु, विद्वान्, राजा, शूरवीर, अध्यापक, उपदेशक और रक्षक के गुण वर्णन करने से इस सूक्त के अर्थ की इससे पूर्व सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥ यह छप्पनवाँ सूक्त और छब्बीसवाँ वर्ग समाप्त हुआ ॥

अन्वय: हे विद्वांसो ! यथेन्द्रो वरुणो मित्रोऽग्निराप ओषधीर्वनिनो नस्तज्जुषन्त यस्मिन् शर्मन् मरुतामुपस्थे वयं सुखिनः स्याम तत्र यूयं स्वस्तिभिर्नस्सदा पात ॥२५॥

पुनर्मनुष्याः किंवत् किं कुर्युरित्याह ॥

पदार्थान्वयभाषाः - (तत्) पूर्वोक्तं सर्वं कर्म वस्तु वा (नः) अस्माकम् (इन्द्रः) विद्युत् (वरुणः) जलाधिपतिः (मित्रः) सखा (अग्निः) पावकः (आपः) जलानि (ओषधीः) सोमलताद्याः (वनिनः) बहुकिरणयुक्ता वनस्था वृक्षादयः (जुषन्त) सेवन्ताम् (शर्मन्) शर्मणि सुखकारके गृहे (स्याम) भवेम (मरुताम्) वायूनां विदुषां वा (उपस्थे) समीपे (यूयम्) (पात) (स्वस्तिभिः) (सदा) (नः) अस्मान् ॥२५॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। हे मनुष्या ! यथा विद्युदादयः पदार्थाः सर्वान्नुन्नयन्ति क्षयन्ति च तथैव दोषान्विनाश्य गुणानुन्नीय सर्वेषां रक्षणं सर्वे सदा कुर्वन्त्विति ॥२५॥ अत्र मरुद्विद्वद्राजशूरवीराध्यापकोपदेशकरक्षकगुणकृत्यवर्णनादेतर्थदस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इति षट्पञ्चाशत्तमं सूक्तं षड्विंशो वर्गश्च समाप्तः ॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. हे माणसांनो ! जसे विद्युत इत्यादी पदार्थ सर्वांची उन्नती व नाश करतात तसे गुणांची वृद्धी व दोषांचा नाश करून सदैव सर्वांचे रक्षण करावे. ॥ २५ ॥