०५८

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

प्र᳓ साकमु᳓क्षे अर्चता गणा᳓य
यो᳓ दइ᳓वियस्य धा᳓मनस् तु᳓विष्मान्
उत᳓ क्षोदन्ति रो᳓दसी महित्वा᳓
न᳓क्षन्ते ना᳓कं नि᳓रृतेर् अवंशा᳓त्

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

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

prá ← prá (invariable)

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

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

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

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

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

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

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

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

utá ← utá (invariable)

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

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

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

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

प्र । सा॒क॒म्ऽउक्षे॑ । अ॒र्च॒त॒ । ग॒णाय॑ । यः । दैव्य॑स्य । धाम्नः॑ । तुवि॑ष्मान् ।
उ॒त । क्षो॒द॒न्ति॒ । रोद॑सी॒ इति॑ । म॒हि॒ऽत्वा । नक्ष॑न्ते । नाक॑म् । निःऽऋ॑तेः । अ॒वं॒शात् ॥

• pra
• [adverb]
• “towards; ahead.”

• sākamukṣe ← sākamukṣ
• [noun], dative, singular, masculine

• arcatā ← arcata ← arc
• [verb], plural, Present imperative
• “sing; worship; honor; praise; welcome.”

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

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

• daivyasya ← daivya
• [noun], genitive, singular, neuter
• “divine; divine; celestial.”

• dhāmnas ← dhāmnaḥ ← dhāman
• [noun], genitive, singular, neuter
• “domain; dwelling; law; appearance; light; race; agreement; color; location.”

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

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

• kṣodanti ← kṣud
• [verb], plural, Present indikative
• “pound.”

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

• mahitvā ← mahitva
• [noun], instrumental, singular, neuter
• “greatness.”

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

• nākaṃ ← nākam ← nāka
• [noun], accusative, singular, masculine
• “sky; celestial sphere; Svarga; nāka [word].”

• nirṛter ← nirṛteḥ ← nirṛti
• [noun], ablative, singular, feminine
• “destruction; Nirṛti; adversity.”

• avaṃśāt ← avaṃśa
• [noun], ablative, singular, neuter

हे स्तोतारो यूयं साकमुक्षे संततं वर्षित्रे गणाय मरुत्समूहाय प्र अर्चत स्तोत्रं प्रोच्चारयत । यः मरुद्गणः दैव्यस्य देवसंबन्धिनः धाम्नः स्वर्गाख्यस्य स्थानस्य तुविष्मान् वृद्धिमान् भवति । सर्वेभ्यो देवेभ्यः प्रवृद्ध इत्यर्थः । तस्मै गणायेति पूर्वेण संबन्धः । उत अपि च मरुतः महित्वा स्वकीयेन महत्त्वेन सहिताः रोदसी द्यावापृथिव्यौ क्षोदन्ति भञ्जन्ति । तथा निर्ऋतेः भूमेः अवंशात् अन्तरिक्षाच्च नाकं स्वर्गं नक्षन्ते व्याप्नुवन्ति ॥

English translation:

“Offer worship to the company (of the Maruts), the associated dispensers of moisture, which is powerfulover the celestial region; the Maruts, by their greatness, oppress both heaven and earth; they spread from theearth and the firmament to heaven.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

They spread: nakṣante nākam nirṛti avaṃsāt: niṛṛti = bhūmi;

Avaṃsa= antarikṣa

Chant forth to the flock, grown strong all together, which has the power of its divine nature.
They pound the two world-halves with their greatness; they reach to the vault from chaos, from propless (space).

The gen. phrase daívyasya dhā́mnaḥ does not have a clear syntactic relationship to the rest of its clause. The standard interpr. (Geldner, Renou, Scarlatta [62]) resupplies the word gaṇá- in the rel. clause and seems to take the phrase as gen. of material, as it were: e.g., Geldner “die starke (Truppe) der göttlischen Rasse.” By contrast I treat the possessive adj. túviṣmant- as a real possessive with the gen. phrase implicitly dependent on the underlying nominal tuví(s)-/*távis-, hence “having the power of its divine nature.” The utá beginning the 2nd hemistich is relatively functionless. Klein (DGRV I.375-78) says it signals weak nexus between distichs with non-parallel structure. It might also be possible to claim that it is a sort of inverse utá, which should connect c with d, which are syntactically and thematically parallel. I also think it possible that it expresses a covert conceptual connection between the heaven indirectly referred to in b (daívya-) and the midspace defined by the two world-halves in c, a space also indirectly measured by the distance from ‘chaos, disorder’ (nírṛti-) and the heavenly vault (nā́ka-) in d.

SING to the troop that pours down rain in common, the Mighty Company of celestial nature.
They make the world-halves tremble with their greatness: from depths of earth and sky they reach to heaven.

Stimmet das Lied an auf die zusammen aufwachsende Truppe, die die starke Truppe der göttlichen Rasse ist. Und sie zerstäuben beide Welten durch ihre Größe; sie kommen bis zum Himmel aus dem Reiche des Todes, der Nirriti, aus dem balkenlosen Raume.

Auf, singt den Scharen, die zugleich erstarkt sind, die mächtig walten in der Götter Wohnsitz, Mit ihrer Macht das Weltenpaar erschütternd, vom balkenlosen Raum zum Himmel reichend.

Пропойте выросшей вместе стае,
(Той,) что сильна в божественном собрании!
И сотрясают они оба мира (своим) величием.
Они достигают небосвода, (выходя) из небытия, из (пространства) без опорной балки.

• मरुतः
• वसिष्ठः
• विराट्त्रिष्टुप्
• धैवतः

अब छः ऋचावाले अट्ठावनवें सूक्त का प्रारम्भ है, उसके प्रथम मन्त्र में विद्वान् जन क्या करें, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - (यः) जो (तुविष्मान्) बहुत बल से युक्त (दैव्यस्य) देवताओं से किये गये (धाम्नः) नाम, स्थान और जन्म का जाननेवाला है उस (साकमुक्षे) साथ ही सुख से सम्बन्ध करनेवाले (गणाय) गणनीय विद्वान् के लिये आप लोग (प्र, अर्चत) सत्कार करिये और (अपि) भी जो पवन (महित्वा) महत्त्व से (रोदसी) अन्तरिक्ष और पृथिवी को (नक्षन्ते) व्याप्त होते हैं, अवयवों के सहितों को (उत) भी (क्षोदन्ति) पीसते हैं (निर्ऋतेः) भूमि से (अवंशात्) सन्तान भिन्न से (नाकम्) दुःख से रहित स्थान को व्याप्त होते हैं, उनको जाननेवाले विद्वानों को आप लोग भी सत्कार कीजिये ॥१॥

भावार्थभाषाः - हे मनुष्यो ! जो वायु आदि की विद्या को जानते हैं, उनका नित्य सत्कार करके इनसे वायु की विद्या को प्राप्त होकर आप लोग श्रेष्ठ हूजिये ॥१॥

अन्वय: यस्तुविष्मान् दैव्यस्य धाम्नो ज्ञातास्ति तस्मै साकमुक्षे गणाय विदुषे यूयं प्रार्चत अपि ये वायवो महित्वा रोदसी नक्षन्ते सावयवानुत क्षोदन्ति निर्ऋतेरवंशान्नाकं व्याप्नुवन्ति तद्विदो विदुषो यूयमुत प्रार्चत ॥१॥

अथ विद्वांसः किं कुर्युरित्याह ॥

पदार्थान्वयभाषाः - (प्र) (साकमुक्षे) यः साकं सहोक्षति सुखेन सचति सम्बध्नाति तस्मै (अर्चता) सत्कुरुत। अत्र संहितायामिति दीर्घः। (गणाय) गणनीयाय (यः) (दैव्यस्य) देवैः कृतस्य (धाम्नः) नामस्थानजन्मनः (तुविष्मान्) बहुबलयुक्तः (उत) अपि (क्षोदन्ति) संपिंशन्ति (रोदसी) द्यावापृथिव्यौ (महित्वा) महत्त्वेन (नक्षन्ते) प्राप्नुवन्ति (नाकम्) अविद्यमानदुःखम् (निर्ऋतेः) भूमेः (अवंशात्) असन्तानात् ॥१॥

भावार्थभाषाः - हे मनुष्या ! ये वायुविद्यां जानन्ति तान् नित्यं सत्कृत्यैतेभ्यो वायुविद्यां प्राप्य भवन्तो महान्तो भवत ॥१॥

या सूक्तात वायू व विद्वानांचे गुणवर्णन केलेले असल्यामुळे या सूक्तार्थाची पूर्व सूक्तार्थाबरोबर संगती जाणावी.

भावार्थभाषाः - हे माणसांनो ! जे वायुविद्या जाणतात त्यांचा नित्य सत्कार करून त्यांच्याकडून वायुविद्या प्राप्त करून तुम्ही श्रेष्ठ व्हा. ॥ १ ॥

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

जनू᳓श् चिद् वो मरुतस् त्वेषि᳓येण
भी᳓मासस् तु᳓विमन्यवो अ᳓यासः
प्र᳓ ये᳓ म᳓होभिर् ओ᳓जसोत᳓ स᳓न्ति
वि᳓श्वो वो या᳓मन् भयते सुवर्दृ᳓क्

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
cit ← cit (invariable)

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

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

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

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

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

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

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

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

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

prá ← prá (invariable)

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

utá ← utá (invariable)

yé ← yá- (pronoun)

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

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

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

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

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

ज॒नूः । चि॒त् । वः॒ । म॒रु॒तः॒ । त्वे॒ष्ये॑ण । भीमा॑सः । तुवि॑ऽमन्यवः । अया॑सः ।
प्र । ये । महः॑ऽभिः । ओज॑सा । उ॒त । सन्ति॑ । विश्वः॑ । वः॒ । याम॑न् । भ॒य॒ते॒ । स्वः॒ऽदृक् ॥

• janūś ← janūḥ ← janus
• [noun], nominative, singular, masculine
• “birth.”

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

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

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

• tveṣyeṇa ← tveṣya
• [noun], instrumental, singular, masculine
• “terrific.”

• bhīmāsas ← bhīmāsaḥ ← bhīma
• [noun], vocative, plural, masculine
• “awful; amazing; terrific; enormous; bhīma [word]; fearful.”

• tuvimanyavo ← tuvi
• [noun]
• “mighty; very; diverse; much(a); many.”

• tuvimanyavo ← manyavaḥ ← manyu
• [noun], vocative, plural, masculine
• “anger; fury; rage; wrath.”

• ‘yāsaḥ ← ayāsaḥ ← ayās
• [noun], vocative, plural, masculine
• “undaunted; irrepressible; audacious.”

• pra
• [adverb]
• “towards; ahead.”

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

• mahobhir ← mahobhiḥ ← mahas
• [noun], instrumental, plural, neuter
• “greatness; festival; glory; reward; gladness.”

• ojasota ← ojasā ← ojas
• [noun], instrumental, singular, neuter
• “strength; power; ojas; ojas [word]; potency; might.”

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

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

• viśvo ← viśvaḥ ← viśva
• [noun], nominative, singular, masculine
• “all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

• yāman
• [noun], locative, singular, neuter
• “expedition; path; expedition; arrival.”

• bhayate ← bhī
• [verb], singular, Present indikative
• “fear; fear.”

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

• svardṛk ← dṛś
• [noun], nominative, singular, masculine
• “seeing; knowing.”

हे भीमासः भीमाः तुविमन्यवः प्रवृद्धमतयः अयासः गन्तार इति त्रीणि संबोधनानि । एवंभूता हे मरुतः वः युष्माकं जनूः जन्म त्वेष्येण दीप्तेन रुद्रेण बभूवेति शेषः । उत अपि च ये मरुतः महोभिः तेजोभिः ओजसा बलेन च प्र सन्ति प्रभवन्ति तेषां वः युष्माकं यामन् यामनि गमने विश्वः स्वर्दृक् सूर्यस्य द्रष्टा सर्वो जीवसमूहः। यद्वा । स्वरन्तरिक्षम् । तत् पश्यतीति वृक्षः स्वर्दृक् । सर्वदोत्तिष्ठन्नित्यर्थः । भयते बिभेति ॥

English translation:

“Formidable, high-spirited, quick-moving Maruts, your birth is from the illustrious Rudra; every gazer onthe sun is alarmed with the course of you who are pre-eminent in lustre and strength.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Ever gazer: viśvahsvardṛk = all living creatures; or, what looks up to the sky, that is, a tree; trees are alarmed at the approach ofthe wind

Even your birth, Maruts, (was attended) by turbulence, you fearsome ones, of powerful battle fury, unruly, who stand out because of their great powers and their strength.
Everyone who sees the sun takes fear at your journey.

Like the gen. phrase in 1b, the instr. tveṣyèṇa has insufficient syntactic grounding in its clause. Like Geldner “(geschieht)” and Renou “(s’est produite),” I see no choice but to supply a verb to link the subject janū́ḥ and the instr.

I have no opinion on the morphology of janū́ḥ. Grassmann calls it a masculine nom. sg.

to the -us-stem janús-, an interpr. bolstered by the acc. form janúṣam (3x). AiG II.2.490 posits a paradigm of alternating gender, with m. or f. in the (nom./acc.) singular, but neuter in the dual and plural, which accords with the distribution of forms in the RV (du. janúṣī, pl. janū́ṃṣi) but fails to account for the gender switch. In the same vol. (II.2.496-97) Debrunner suggests that our janū́ḥ belongs to a -ū-stem (though acc. janúṣam would still need to be a masc. [or fem.] form to an -us-stem).

The problem is that non-neut. forms of -is- and -us-stems don’t lengthen the suffixal vowel in the nom. sg., unlike -as-stems. However, it seems possible that our janū́ḥ contains a nonce lengthening on the model of the vastly more common masc. -asstems, as AiG III.292 indirectly allows. It should also be noted that because of following cid, the suffixal syllable of the preceding noun would be heavy, whether it originally read janū́ś cid, as in the transmitted text, or *janúś cid, as grammar would have us expect.

The relationship between the first hemistich and the rel. cl. in c displays the RV’s customary willingness to switch person reference in midstream and without 91 warning. The first hemistich refers to the Maruts in the 2nd ps., with the enclitic vaḥ in a and the b pāda consisting only of vocatives. Because there is nothing to lean on, all three vocatives are accented, but in all three cases the initial accent contrasts with the inherent accent of the stem: bhī́māsaḥ (bhīmá-); túvimanyavaḥ (tuvi- cmpds. are accented either on the 2nd member [e.g., tuvi-rā́dhas-] or on the 2nd syllable of the first member [e.g., tuví-brahman-]); áyāsaḥ (ayā́s-). There could therefore be no doubt that the reference is 2nd person; yet the rel. cl. that picks up the referents with the nom. pl. prn. yé is unequivocally in the 3rd ps.: (prá …) sánti. The following pāda returns to 2nd ps. ref. with vaḥ.

On the “X Y utá” construction (rather than expected X utá Y) see Klein DGRV I. 344ff.

Yea, your birth, Maruts, was with wild commotion, ye who move swiftly, fierce in wrath, terrific.
Ye all-surpassing in your might and vigour, each looker on the light fears at your coming.

Schon eure Geburt geschieht unter Schrecknis, ihr furchtbaren, erzgrimmigen, unverzagten Marut, die durch die Herrlichkeit und Stärke sich hervortun. Jeder, der das Sonnenlicht schaut, fürchtet sich bei eurer Fahrt.

Mit Ungestüm entsprangt ihr schon, o Maruts, ihr schrecklichen, voll Eifer, unermüdlich, Vor euch, die ihr durch Glanz und Kraft, hervorragt, erbebt bei eurem Zug der lichte Himmel.

Ведь рожденье ваше, о Маруты, (вызвано чем-то) потрясающим,
О страшные, мощногневные, неутомимые,
Которые оказываются впереди благодаря величию и силе.
Всяк, кто видит солнце, боится вас в походе.

• मरुतः
• वसिष्ठः
• भुरिक्पङ्क्तिः
• पञ्चमः

फिर कौन नहीं विश्वास करने योग्य हैं, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे (मरुतः) पवनों के समान मनुष्यो ! (ये) जो (महोभिः) बड़े पराक्रमों वा गुणों के और (ओजसा) बल (त्वेष्येण) प्रकाश में हुए के साथ वर्त्तमान (भीमासः) डरते हैं जिन से वे (तुविमन्यवः) बहुत क्रोधयुक्त (अयासः) जानने वा जानेवाले जन (वः) आप लोगों को (जनूः) स्वभाव (प्रसन्ति) प्रकाश करते हुए हैं और (उत) भी जो (विश्वः) सम्पूर्ण (स्वर्दृक्) सुख को देखनेवाला मनुष्य (यामन्) लाते हैं जिससे वा जिस में उस में (वः) आप लोगों को (भयते) भय देता है उनको और उस को (चित्) भी आप लोग जान कर युक्ति से सेवा करिये ॥२॥

भावार्थभाषाः - इस मन्त्र में वाचकलुप्तोपमालङ्कार है। हे विद्वान् मनुष्यो ! जो भयङ्कर मनुष्य आदि प्राणी हैं, उनका विश्वास नहीं करके उन को बड़े बल और पराक्रम से वश में करिये ॥ २ ॥

अन्वय: हे मरुतो ! ये महोभिरोजसा त्वेष्येण सह वर्त्तमानाः भीमासस्तुविमन्यवोऽयासो वो युष्माकं जनूः प्रसन्त्युत यो विश्वः स्वर्दृग्जनो यामन् वो भयते ताँस्तं चिद्यूयं विज्ञाय युक्त्या सेवध्वम् ॥२॥

पुनः के अविश्वसनीया इत्याह ॥

पदार्थान्वयभाषाः - (जनूः) जनन्यः प्रकृतयः (चित्) अपि (वः) युष्माकम् (मरुतः) वायव इव मनुष्याः (त्वेष्येण) त्विषि प्रदीपने भवेन (भीमासः) बिभ्यति येभ्यस्ते (तुविमन्यवः) बहुक्रोधाः (अयासः) ज्ञातारो गन्तारो वा (प्र) प्रकाशयन्तः (ये) (महोभिः) महद्भिः पराक्रमैर्गुणैर्वा (ओजसा) बलेन सह (उत) अपि (सन्ति) (विश्वः) सर्वः (वः) युष्मान् (यामन्) यान्ति येन यस्मिन् वा तस्मिन् (भयते) भयं करोति (स्वर्दृक्) यः स्वः सुखं पश्यति सः ॥२॥

भावार्थभाषाः - अत्र वाचकलुप्तोपमालङ्कारः। हे विद्वांसो मनुष्याः ! ये भयङ्करा मनुष्यादयः प्राणिनः सन्ति तेषां विश्वासमकृत्वा तान् महता बलेन पराक्रमेण च वशं नयत ॥२॥

भावार्थभाषाः - या मंत्रात वाचकलुप्तोपमालंकार आहे. हे विद्वान माणसांनो ! जी भयंकर माणसे असतात त्यांच्यावर विश्वास न ठेवता त्यांना मोठ्या बल व पराक्रमाने वश करून ठेवावे. ॥ २ ॥

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

बृह᳓द् व᳓यो मघ᳓वद्भ्यो दधात
जु᳓जोषन्न् इ᳓न् मरु᳓तः सुष्टुतिं᳓ नः
गतो᳓ न᳓ अ᳓ध्वा वि᳓ तिराति जन्तु᳓म्
प्र᳓ ण स्पार्हा᳓भिर् ऊति᳓भिस् तिरेत

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

váyaḥ ← váyas- 2 (nominal stem)
{case:NOM, gender:N, number:SG}

ít ← ít (invariable)

jújoṣan ← √juṣ- (root)
{number:PL, person:3, mood:SBJV, tense:PRF, voice:ACT}

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

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

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

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

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

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

ná ← ná (invariable)

tirāti ← √tr̥̄- 1 (root)
{number:SG, person:3, mood:SBJV, tense:PRS, voice:ACT}

ví ← ví (invariable)

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

prá ← prá (invariable)

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

tireta ← √tr̥̄- 1 (root)
{number:PL, person:2, mood:OPT, tense:PRS, voice:ACT}

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

बृ॒हत् । वयः॑ । म॒घव॑त्ऽभ्यः । द॒धा॒त॒ । जुजो॑षन् । इत् । म॒रुतः॑ । सु॒ऽस्तु॒तिम् । नः॒ ।
ग॒तः । न । अध्वा॑ । वि । ति॒रा॒ति॒ । ज॒न्तुम् । प्र । नः॒ । स्पा॒र्हाभिः॑ । ऊ॒तिऽभिः॑ । ति॒रे॒त॒ ॥

• bṛhad ← bṛhat
• [noun], accusative, singular, neuter
• “large; great; loud; high; much(a); exalted; abundant; intensive; strong; huge.”

• vayo ← vayaḥ ← vayas
• [noun], accusative, singular, neuter
• “age; vigor; old age; strength; vayas [word]; aging; power; youth; food.”

• maghavadbhyo ← maghavadbhyaḥ ← maghavan
• [noun], dative, plural, masculine
• “big.”

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

• jujoṣann ← jujoṣan ← juṣ
• [verb], plural, Perfect conjunctive (subj.)
• “enjoy; endow; possess; frequent; accompany; induce; consume; approve; affect; attend; befit; blend; contract.”

• in ← id
• [adverb]
• “indeed; assuredly; entirely.”

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

• suṣṭutiṃ ← suṣṭutim ← suṣṭuti
• [noun], accusative, singular, feminine
• “hymn; praise.”

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

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

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

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

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

• tirāti ← tṛ
• [verb], singular, Present conjunctive (subjunctive)
• “traverse; overcome; float; rescue; reach; satisfy.”

• jantum ← jantu
• [noun], accusative, singular, masculine
• “man; worm; being; child; Jantu; offspring; insect; vermin; animal.”

• pra
• [adverb]
• “towards; ahead.”

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

• spārhābhir ← spārhābhiḥ ← spārha
• [noun], instrumental, plural, feminine
• “desirable.”

• ūtibhis ← ūtibhiḥ ← ūti
• [noun], instrumental, plural, feminine
• “aid; favor; ūti [word].”

• tireta ← tṛ
• [verb], singular, Present optative
• “traverse; overcome; float; rescue; reach; satisfy.”

हे मरुतः यूयं मघवद्भ्यः हविर्लक्षणान्नवद्भ्योऽस्मभ्यं बृहत् महत् वयः अन्नं दधात प्रयच्छत । नः अस्मदीयां सुष्टुतिं शोभनं स्तोत्रं जुजोषन्नित् सेवन्तामेव । गतः मरुद्भिः प्राप्तः अध्वा मार्गः जन्तुं प्राणिनं न वि तिराति नाहन्ति । उदकेनाप्याययत्येव । यद्वा । वितिरतिर्वर्धनार्थः। नेति चार्थे । मरुद्भिर्गतो मार्गश्च जन्तुं वर्धयति । तथा नः अस्मान् स्पार्हाभिः स्पृहणीयाभिः ऊतिभिः रक्षाभिः प्र तिरेत प्रवर्धयते ॥

English translation:

“Grant, Maruts, to us who are affluent (in sacrificial offering) abundant food; accept complacently ourearnest praise; the path you follow is not hurtful to living beings; may it increase our (prosperity) by (your)desirable protections.”

Impart lofty vigor to our bounteous (patrons). Only the Maruts shall enjoy our good praise.
Like a road when it’s traveled, (the flock) will bring the people across; may it further us with the help we crave.

In pāda a I take maghávadbhyaḥ as referring to our human patrons, because I take the Maruts as subj. of the 2nd pl. impv.: dadhāta. However given the connections between 3ab and 6ab (for which see below), where maghónām refers to the Maruts, it is quite possible that the subj. of the impv. is the poet’s fellow priests and the Maruts are the referent of maghávadbhyaḥ.

The simile in c causes some interpretational problems. Both Oldenberg (ad VI.50.10) and Renou suggest interpr. that violate the structure of the RVic simile, and I think both treatments are wrong; Geldner’s treatment is more possible, though it differs from my own. All three take jantúm as part of the simile with gató nā́dhvā (= ná ádhvā), roughly for both “as a travelled road leads (the) people on,” while I take jantúm in the frame.

The RVic simile is only nominal; when a verb is involved it is shared by simile and frame. Both Oldenberg and Renou take c as entirely simile, with its own independent verb (ví tirāti), and d as a loosely (Oldenberg) or more tightly (Renou) connected frame, with its own verb (prá … tireta). Oldenberg explicitly argues (ad VI.50.10) that ná can sometimes be a quasi-clausal simile marker, and he tr. “Der gegangene Weg vergleichsweise mag einen Menschen vorwärts bringen: so bringt auch uns verwärts.” After examining all the similes in the RV (see my “Case disharmony in RVic similes.” IIJ 24 [1982] 251-71), I would vigorously contest his characterization of ná. Renou’s tr.

has a more conventional simile/frame relationship, but still violates the shared verb rule: “Comme le chemin parcouru fait passer l’homme outre, qu’elle nous pousse (plus) avant …” (The subject of d, “elle,” seems to refer to the suṣṭutí- in b.) Although the structural violation in Renou’s tr. would be mitigated by the fact that the two verbs belong to the same verb stem, tirá-, they have different preverbs (ví and prá), and therefore different senses, and are also in different moods (subj. and opt.).

Geldner’s rendering, “Wie ein zurückgelegter Weg der Leute, so möge es (uns) zum Ziele führen,” respects the simile structure, with the subject in the frame (“es”) presumably referring to the good praise in b (see Renou also), but the sense seems off. If the praise is to bring anyone or -thing across, it should be the Maruts (brought to our sacrifice), not us. Still I would be willing to consider a variation of Geldner’s interpr., with the praise as subj. in the frame, but the Maruts as obj.: “As a road when it’s travelled (does) people, (the good praise) will bring the (Maruts) across.” 92 However, I think it likely that the focus in this 2nd hemistich has shifted to the help that the Maruts will give us when they have enjoyed our praise (see the thrice repeated yuṣmótaḥ ‘aided by you’ in the next vs., 4abc). In particular, pāda d prá ṇá spārhā́bhir ūtíbhis tireta is almost identical to VII.84.3 prá ṇá spārhā́bhir ūtíbhis tiretam, addressed to Indra and Varuṇa. In the latter passage, tiretam must be a 2nd du.

active opt. with Indra and Varuṇa as subj. In other words, in that passage gods are the subject. In our passage tireta is ambiguous: it can be a 2nd pl. act. opt. or a 3rd sg. mid.

opt., and different factors pull in different directions. The parallel in VII.84.3 suggests we have gods, namely the Maruts, as subject here too, and the easiest way to do that is take it as a 2nd pl. A passage in the preceding hymn, VII.57.5 prá vā́jebhis tirata puṣyáse naḥ “Further us with prizes for our thriving,” with 2nd pl. act. impv. to the same stem, also supports this interpr. This is the analysis of Grassmann, and it is also responsible for Oldenberg’s “So bringt …” On the other hand, the clear 3rd sg. tirāti in c invites a 3rd sg. interpr. also of tireta, and the following hymn contains the idioms we have here, prá √tṝ and ví √tṝ, there with a single instance of the verb stem in the 3rd sg. middle positioned between the preverbs: VII.59.2 prá sá kṣáyaṃ tirate ví mahī́r íṣaḥ “He furthers his dwelling place, ex(tends) his great refreshments.” Renou and Geldner both opt for the 3rd sg. middle interpr., but the subject they each (seem to) provide is the good praise of b, a far cry from the gods we expect as subject of the expression found in d. My interpr. of cd solves both problems, though, admittedly, not in the most elegant fashion. I supply ‘flock’ (gaṇá-; see 1a) as the subj. of both ví tirāti and prá … tireta. We thus have a singular subject that will allow tireta to harmonize with tirāti and the divine subject that will allow d to harmonize with VII.84.3.

Give ample vital power unto our princes let our fair praises gratify the Maruts.
As the way travelled helpeth people onward, so further us with your delightful succours.

Bringet den Lohnherren hohe Lebenskraft! An unserem Loblied sollen die Marut Freude haben. Wie ein zurückgelegter Weg die Leute, so möge es uns zum Ziele führen; es soll uns vorwärts bringen durch eure begehrenswerten Gnaden.

Verleihet viele Kraft den Opferherren, den Maruts möge unser Lob genehm sein; Wie ein betretner Weg den Menschen fördert, so fördert uns durch vielbegehrte Hülfen.

Высокой жизненной силой наделите (наших) щедрых покровителей!
Пусть Маруты наслаждаются только нашей прекрасной хвалой!
Как пройденный путь (всегда) ведет человека дальше,
(Так) благодаря (вашим) желанным поддержкам пусть продлится (срок) нашей (жизни)!

• मरुतः
• वसिष्ठः
• निचृत्त्रिष्टुप्
• धैवतः

फिर कौन जगत् से आदर पाने योग्य होते हैं, इस विषय को अगले मन्त्र में कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जो (मरुतः) मनुष्य (मघवद्भ्यः) अन्न से युक्त (नः) हम लोगों के लिये (बृहत्) बहुत (वयः) जीवन का (जुजोषन्) सेवन करते (इत्) ही हैं (नः) हम लोगों की (सुष्टुतिम्) उत्तम प्रशंसा को (दधात) धारण करते हैं और जो (गतः) प्राप्त हुआ (अध्वा) मार्ग है उस में (जन्तुम्) प्राणी को (न) नहीं (वि, तिराति) मारता है और जो (स्पार्हाभिः) स्पृहा करने योग्य (ऊतिभिः) रक्षा आदि क्रियाओं से हम लोगों को (प्र, तिरेत) बढ़ावें, उनका हम लोग नित्य सेवन करें ॥३॥

भावार्थभाषाः - हे मनुष्यो ! जो विद्वान् जन सब की अवस्था को बढ़ाते हैं, प्रशंसित कर्मों को कराते हैं, वे ही सबों से सत्कार करने योग्य होते हैं ॥३॥

अन्वय: हे मनुष्या ! ये मरुतो मघवद्भ्यो नोऽस्मभ्यं बृहद्वयो जुजोषन्निन्नोऽस्माकं सुष्टुतिं दधात यो गतोऽध्वास्ति तस्मिन् जन्तुं न वितिराति यश्च स्पार्हाभिरूतिभिर्नोऽस्मान् प्रतिरेत तान् वयं नित्यं सेवेमहि ॥३॥

पुनः के जगत्पूज्या भवन्तीत्याह ॥

पदार्थान्वयभाषाः - (बृहत्) महत् (वयः) जीवनम् (मघवद्भ्यः) (दधात) दधति (जुजोषन्) सेवन्ते (इत्) एव (मरुतः) (सुष्टुतिम्) शोभनां प्रशंसाम् (नः) अस्माकमस्मान् वा (गतः) प्राप्तः (न) निषेधे (अध्वा) मार्गः (वि) (तिराति) विहन्ति (जन्तुम्) प्राणिनम् (प्र) (नः) अस्मान् (स्पार्हाभिः) स्पृहणीयाभिः (ऊतिभिः) रक्षादिभिः क्रियाभिः (तिरेत) वर्धये ॥३॥

भावार्थभाषाः - हे मनुष्या ! ये विद्वांसः सर्वेषामायुर्वर्धयन्ति प्रशंसितानि कर्माणि कारयन्ति त एव सर्वैस्सत्कर्तव्या भवन्ति ॥३॥

भावार्थभाषाः - हे माणसांनो! जी विद्वान माणसे सर्वांना दीर्घायु करतात, प्रशंसित कर्म करतात त्यांचाच सर्वांनी सत्कार करणे योग्य आहे. ॥ ३ ॥

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

युष्मो᳓तो वि᳓प्रो मरुतः शतस्वी᳓
युष्मो᳓तो अ᳓र्वा स᳓हुरिः सहस्री᳓
युष्मो᳓तः सम्रा᳓ळ् उत᳓ हन्ति वृत्र᳓म्
प्र᳓ त᳓द् वो अस्तु धूतयो दयिष्ण᳓म्+

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

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

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

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

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

utá ← utá (invariable)

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

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

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

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

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

prá ← prá (invariable)

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

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

यु॒ष्माऽऊ॑तः । विप्रः॑ । म॒रु॒तः॒ । श॒त॒स्वी । यु॒ष्माऽऊ॑तः । अर्वा॑ । सहु॑रिः । स॒ह॒स्री ।
यु॒ष्माऽऊ॑तः । स॒म्ऽराट् । उ॒त । ह॒न्ति॒ । वृ॒त्रम् । प्र । तत् । वः॒ । अ॒स्तु॒ । धू॒त॒यः॒ । दे॒ष्णम् ॥

• yuṣmoto ← yuṣmotaḥ ← yuṣmota
• [noun], nominative, singular, masculine

• vipro ← vipraḥ ← vipra
• [noun], nominative, singular, masculine
• “eloquent; stimulated; divine.”

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

• śatasvī ← śatasvin
• [noun], nominative, singular, masculine

• yuṣmoto ← yuṣmotaḥ ← yuṣmota
• [noun], nominative, singular, masculine

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

• sahuriḥ ← sahuri
• [noun], nominative, singular, masculine
• “victorious; mighty; strong.”

• sahasrī ← sahasrin
• [noun], nominative, singular, masculine
• “thousandfold.”

• yuṣmotaḥ ← yuṣmota
• [noun], nominative, singular, masculine

• samrāﾱ ← samrāj
• [noun], nominative, singular, masculine
• “sovereign; ruler.”

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

• hanti ← han
• [verb], singular, Present indikative
• “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.”

• vṛtram ← vṛtra
• [noun], accusative, singular, neuter
• “enemy.”

• pra
• [adverb]
• “towards; ahead.”

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

• 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.”

• dhūtayo ← dhūtayaḥ ← dhūti
• [noun], vocative, plural, masculine
• “Marut.”

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

हे मरुतः युष्मोतः युष्माभी रक्षितः विप्रः स्तोता शतस्वी शतसंख्योपेतधनवान् भवति । युष्मोतः युष्माभी रक्षितः अर्वा अभिगन्ता सहुरिः शत्रूणामभिभविता स्तोता सहस्री सहस्रधनवान् भवति । युष्मोतः युष्माभी रक्षितः सम्राट् साम्राज्ययुक्तो भवति । उत अपि च वृत्रं शत्रुं हन्ति । युष्मद्रक्षको हिनस्ति । हे धूतयः कम्पयितारो मरुतः वः युष्माभिर्दत्तं तत् प्रसिद्धं देष्णं धनं प्र अस्तु प्रभूतं भवतु ॥

English translation:

“The pious man protected, Maruts, by you, is the possessor of hundreds; the assailant, overcomer (ofhis foes), protected by you, is the possessor of thousands; protected by you, the emperor slays his enemy; maythe wealth that is given, agitators, by you ever be abundant.”

Aided by you, Maruts, the inspired poet gets hundreds; aided by you, the charger is victorious, bringing thousands;
aided by you, (Indra) is sovereign king and smites Vr̥tra. Let this giving of yours stand out, you shakers.

As noted just above, this vs. is structured by three (abc) pāda-init. yuṣṃótaḥ ‘aided by you’. The three separate clauses containing this opening build on each other in an interesting way, and the first two are also linked by a morphophonological relationship.

To begin with the latter, both a and b end with a predicated -ín-stem qualifying the successful poet and the successful steed respectively with semantically parallel descriptors: … śatasvī́, … sahasrī́“possessing hundreds … possessing thousands.” The two words are also phonologically similar; to put it schematically, SaCasRī́, where the -s-Resonant-ī́final is esp. salient. The second one is correctly formed (to sahásra-) and well attested. The first is a hapax and aberrantly formed: the expected -ín-stem to śatá- is śatín-, which is in fact reasonably well attested.

śatasvín- is obviously modeled on sahasrín- (already implied by AiG II.2.917 and Renou ad loc.), aided by the fact that -vín- is regularly added to -as-stems (AiG II.2.917). So with śatá- temporarily re-configured as an -as-stem, the suffix -vín- can be affixed, allowing the stem to parallel sahasrín- in metrical and phonological shape. In b sahasrī́is immediately preceded by sáhuriḥ, which reinforces the phonological pattern: sahVri(ḥ).

Now as to the relations among the three yuṣmótaḥ clauses. I suggest that they can be seen as an instance of Behagel’s Law (the law of “increasing members”) involving syntactic blocks, not merely NPs. Pāda a contains a noun and a predicated 93 adj. (vípraḥ … śatasvī́); pāda b a noun and two predicated adjectives (árvā sáhuriḥ sahasrī́). And pāda c has two clauses, a nominal one consisting of a noun (samrā́ṭ) predicated of an unexpressed subject (=Indra), and a full clause, with finite verb and object (hanti vṛtrám). My view of the increasing complication of syntactic structure in these three clauses produces interpr. of two of the clauses that differ from the standard. In b both Geldner and Renou (also Klein, DGRV I.436) take sáhuriḥ as an attributive adj. and only sahasrī́as predicated (e.g., “… does the winning steed become a possessor of thousand(-fold) booty”). This is of course possible, but both the structural argument already adduced and the pragmatic fact that the horse has to become victorious before he wins prizes speak for my interpr.

In c the difference between interpr. is greater. I take samrā́ṭ as one clause, with the noun predicated of unmentioned Indra : “(Indra) is sovereign king.” This clause is linked to the next (hanti vṛtrám) by utá: “and (he) smites Vṛtra.” Geldner, Renou, and Klein all take samrā́ṭ simply as the subj. of hanti (e.g., “and with your aid does the great king smash the obstacle”). But this interpr. must ignore or explain away the position of utá. Klein is the only one who is explicit about the function of utá. He groups it with passages that contain “a repeated term within one of a set of parallel clauses,” conjoined by utá. But in the other exx. he gives (pp. 436-37) the utá is adjacent to the repeated element and in Wackernagel’s position. In our passage this should yield *yuṣmóta utá samrā́ṭ. Klein does not comment on utá’s position here.

Although one could argue (though Klein does not) that utá was displaced to the right to avoid the clash …-óta utá, in fact that is the kind of clash that RVic poets like! (Indeed the presence of utá in this pāda may be partly to call attention to the compositionally suppressed -ūtá-.) My interpr. takes the utá as properly positioned to conjoin two clauses, and no special pleading (much less ignoring of the problem) is required.

Although Indra’s name is not mentioned, hanti vṛtrám is of course a definitional predicate for Indra, who is also regularly identified as a samrā́j-. The Maruts’ role in helping Indra in the Vṛtra conflict is of course one of the contended issues in the RV (see the Agastya hymn I.165 for example).

Renou takes abc as expressing the three functions, which I find hard to see. Does he assume pāda b is the third function and c the second? Surely he doesn’t see the smashing of Vṛtra in c as third function!

Your favoured singer counts his wealth by hundreds: the strong steed whom ye favour wins a thousand.
The Sovran whom ye aid destroys the foeman. May this your gift, ye Shakers, be distinguished.

Von euch begünstigt, ihr Marut, gewinnt der Redekundige Hundert, von euch begünstigt gewinnt das Rennpferd Tausend. Und von euch begünstigt schlägt der Oberkönig den Feind. Dieses Geschenk von euch soll allen vorgehen, ihr Schüttler.

Durch euch empfängt der Sänger hundert Güter, durch euch das Ross im Wettlauf tausend Preise, Durch euch besiegt der Herrscher auch die Feinde, das sei, Erschüttrer, eure beste Gabe.

Поддержанный вами вдохновенный (поэт), о Маруты, владеет сотней;
Поддержанный вами скакун победоносный владеет тысячей;
Поддержанный же вами вседержитель убивает врага.
Пусть этот дар ваш, о сотрясатели, превзойдет (все остальные)!

• मरुतः
• वसिष्ठः
• निचृत्त्रिष्टुप्
• धैवतः

किससे रक्षित मनुष्य कैसे होते हैं, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (धूतयः) कम्पानेवाले (मरुतः) प्राणों के सदृश प्रिय करनेवाले विद्वान् जनो ! जो (युष्मोतः) आप लोगों से रक्षा किया (विप्रः) बुद्धिमान् जन (शतस्वी) असंख्य धनवाला (युष्मोतः) आप लोगों से पालन किया गया (अर्वा) घोड़े के सामन (सहुरिः) सहनशील (सहस्री) असंख्यात उत्तम मनुष्य वा पदार्थ जिसके वह (उत) और (युष्मोतः) आप लोगों से उत्तम प्रकार रक्षा किया गया (सम्राट्) उत्तम प्रकाशित सूर्य्य के समान वर्त्तमान चक्रवर्ती राजा (वृत्रम्) मेघ को जैसे सूर्य वैसे शत्रुओं का (हन्ति) नाश करता है (तत्) वह (देष्णम्) देने योग्य दान (वः) आप लोगों के लिये (प्र, अस्तु) हो अर्थात् आप का दिया हुआ समस्त है, सो आपका विख्यात हो ॥४॥

भावार्थभाषाः - हे मनुष्यो ! जैसे प्राण, शरीर आदि सब की रक्षा करके सुख को प्राप्त कराते हैं, वैसे ही विद्वान् जन शरीर, आत्मा, बल और अवस्था की रक्षा कर के सब को आनन्द देते हैं, उनकी रक्षा के बिना कोई भी चक्रवर्ती राजा होने को योग्य नहीं होता, तिस से ये सब काल में सत्कार करने योग्य होते हैं ॥४॥

अन्वय: हे धूतयो मरुतो ! यं युष्मोतो विप्रः शतस्वी युष्मोतोऽर्वेव सहुरिः सहस्र्युत युष्मोतः सम्राड् वृत्रमिव शत्रून् हन्ति तद्देष्णं वः प्रास्तु ॥४॥

केन रक्षिता मनुष्याः कीदृशा भवन्तीत्याह ॥

पदार्थान्वयभाषाः - (युष्मोतः) युष्माभी रक्षितः (विप्रः) मेधावी (मरुतः) प्राणा इव प्रियकरा विद्वांसः (शतस्वी) शतमसंख्यं स्वं धनं विद्यते यस्य सः (युष्मोतः) युष्माभिः पालितः (अर्वा) अर्वेव अश्व इव (सहुरिः) सहनशीलः (सहस्री) सहस्राण्यसंख्याता उत्तममनुष्याः पदार्था वा विद्यन्ते यस्य सः (युष्मोतः) युष्माभिः संरक्षितः (सम्राट्) सः सूर्यः सम्यग्राजते तद्वद्वर्तमानश्चक्रवर्ती राजा (उत) (हन्ति) (वृत्रम्) मेघम् (प्र) (तत्) (वः) युष्मभ्यम् (अस्तु) (धूतयः) कम्पयितारः (देष्णम्) दातुं योग्यं धनम् ॥४॥

भावार्थभाषाः - हे मनुष्या ! यथा प्राणः शरीरादिकं सर्वं रक्षयित्वा सुखं प्रापयन्ति तथैव विद्वांसः शरीरात्मबलायूंषि रक्षयित्वा सर्वानानन्दयन्ति नैतेषां रक्षया विना कोऽपि सम्राड् भवितुमर्हति तस्मादेते सर्वदा सत्कर्तव्यास्सन्ति ॥४॥

भावार्थभाषाः - हे माणसांनो ! जसे प्राण, शरीर इत्यादी सर्वांचे रक्षण करतात व सुख देतात तसेच विद्वान लोक शरीर, आत्मा, बल यांचे रक्षण करतात व दीर्घायु करून सर्वांना आनंद देतात. त्यांच्या रक्षणाशिवाय कोणीही चक्रवर्ती राजा बनण्यायोग्य होत नाही. त्यासाठी सदैव त्यांचा सत्कार करावा. ॥ ४ ॥

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

ताँ᳓ आ᳓ रुद्र᳓स्य मीळ्हु᳓षो विवासे
कुवि᳓न् नं᳓सन्ते मरु᳓तः पु᳓नर् नः
य᳓त् सस्व᳓र्ता जिहीळिरे᳓ य᳓द् आवि᳓र्
अ᳓व त᳓द् ए᳓न ईमहे तुरा᳓णाम्

Strata
Strophic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

mīḷhúṣaḥ ← mīḍhváṁs- (nominal stem)
{case:GEN, number:SG}

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

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

vivāse ← √vanⁱ- (root)
{number:SG, person:1, mood:IND, tense:PRS, voice:MED, mood:DES}

kuvít ← kuvít (invariable)

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

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

náṁsante ← √nam- 1 (root)
{number:PL, person:3, mood:SBJV, tense:AOR, voice:MED}

púnar ← púnar (invariable)

āvís ← āvís (invariable)

jihīḷiré ← √hīḍ- ~ √hīḷ- (root)
{number:PL, person:3, mood:IND, tense:PRF, voice:MED}

sasvártā ← sasvártā (invariable)

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

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

áva ← áva (invariable)

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

īmahe ← √yā- 2 (root)
{number:PL, person:1, mood:IND, tense:PRS, voice:MED}

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

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

तान् । आ । रु॒द्रस्य॑ । मी॒ळ्हुषः॑ । वि॒वा॒से॒ । कु॒वित् । नंस॑न्ते । म॒रुतः॑ । पुनः॑ । नः॒ ।
यत् । स॒स्वर्ता॑ । जि॒ही॒ळि॒रे । यत् । आ॒विः । अव॑ । तत् । एनः॑ । ई॒म॒हे॒ । तु॒राणा॑म् ॥

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

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

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

• mīﾱhuṣo ← mīḍhuṣaḥ ← mīḍhvas
• [noun], genitive, singular, masculine
• “big.”

• vivāse ← vivās ← √van
• [verb], singular, Present indikative
• “invite; endeavor; try for.”

• kuvin ← kuvid
• [adverb]
• “surely; indeed.”

• naṃsante ← nam
• [verb], plural, Aorist conj./subj.
• “bow; bend; condescend; worship; bend; lower.”

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

• punar
• [adverb]
• “again; further; now; over and over; subsequently; repeatedly; however; besides.”

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

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

• sasvartā
• [adverb]
• “secretly.”

• jihīﾱire ← jihīḍire ← hīḍ
• [verb], plural, Perfect indicative
• “anger; stew.”

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

• āvir ← āvis
• [adverb]
• “openly; obviously.”

• ava
• [adverb]
• “down.”

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

• ena ← enaḥ ← enas
• [noun], accusative, singular, neuter
• “sin; calamity; blame.”

• īmahe ← ī ← √i
• [verb], plural, Present indikative
• “beg; solicit.”

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

मीळ्हुषः कामानां वर्षितुः रुद्रस्य ईश्वरस्य पुत्रान् तान् मरुतः आ विवासे अहं होता परिचरामि । ते मरुतः नः अस्मभ्यं कुवित् बहुकृत्वः पुनः भूयः नंसन्ते नमन्ताम् । अभिमुखीभवन्तु । कुविच्छब्देनैव पुनःशब्दार्थस्य लब्धत्वात् पुनःशब्दग्रहणं किमर्थम् । आदरार्थम् । सस्वर्ता अन्तर्हितेनाप्रकाशेन यत् येन एनसा जिहीळिरे मरुतः क्रुध्येयुः आविः प्रकाशेन यत् येनैनसा च जिहीळिरे तुराणां क्षिप्राणां मरुतां संबन्धि तत् उभयम् एनः अपराधम् अव ईमहे स्तोत्रेण वयमपनयामः ॥

English translation:

“I adore those sons of the showerer, Rudra; may the Maruts, repeatedly invoked, again come to us; maywe expiate (by praise) whatever we have committed secretly or openly against the swift-moving Maruts, by whichthey are displeased.”

I seek to entice here these (sons) of Rudra the rewarder. Surely the Maruts will bow to us again?
If they are angry in secret, if openly, we make recompense for this
transgression to the forceful ones.

On jijīḷiré as a presential stative, see Kümmel (610-11).

I call, as such, the Sons of bounteous Rudra: will not the Maruts turn again to us-ward?
What secret sin or open stirs their anger, that we implore the Swift Ones to forgive us.

Diese Söhne des Lohnherren Rudra bitte ich her; gewiß werden die Marut sich uns wieder zuneigen. Wenn die heimlich, wenn die offen Groll hegen, so bitten wir den Übermächtigen die Beleidigung ab.

Ich locke her des gnäd’gen Rudra Söhne, ob wol die Maruts wieder zu uns kehren? Wenn sie uns zürnten heimlich oder offen, so bitten wir das Unrecht ab den starken.

Я хочу привлечь к себе этих (сыновей) щедрого Рудры:
Конечно, Маруты снова захотят склониться к нам!
Если тайно они разгневаны, если явно,
Мы искупаем этот грех перед сильными.

• मरुतः
• वसिष्ठः
• त्रिष्टुप्
• धैवतः

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

प्र᳓ सा᳓ वाचि · सुष्टुति᳓र् मघो᳓नाम्
इदं᳓ सुउक्त᳓म् मरु᳓तो जुषन्त
आरा᳓च् चिद् द्वे᳓षो वृषणो युयोत
यूय᳓म् पात सुअस्ति᳓भिः स᳓दा नः

Strata
Strophic

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

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

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

prá ← prá (invariable)

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

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

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

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

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

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

ārā́t ← ārā́t (invariable)

cit ← cit (invariable)

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

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

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

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

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

sádā ← sádā (invariable)

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

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

प्र । सा । वा॒चि॒ । सु॒ऽस्तु॒तिः । म॒घोना॑म् । इ॒दम् । सु॒ऽउ॒क्तम् । म॒रुतः॑ । जु॒ष॒न्त॒ ।
आ॒रात् । चि॒त् । द्वेषः॑ । वृ॒ष॒णः॒ । यु॒यो॒त॒ । यू॒यम् । पा॒त॒ । स्व॒स्तिऽभिः॑ । सदा॑ । नः॒ ॥

• pra
• [adverb]
• “towards; ahead.”

• 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.”

• vāci ← vāc
• [noun], locative, singular, feminine
• “speech; statement; voice; voice; speech; language; vāc [word]; word; literary composition; conversation; sound; Sarasvati; cry; assurance; spell.”

• suṣṭutir ← suṣṭutiḥ ← suṣṭuti
• [noun], nominative, singular, feminine
• “hymn; praise.”

• maghonām ← maghavan
• [noun], genitive, plural, masculine
• “big.”

• idaṃ ← idam
• [noun], accusative, singular, neuter
• “this; he,she,it (pers. pron.); here.”

• sūktam ← sūkta
• [noun], accusative, singular, neuter
• “Mantra; hymn.”

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

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

• ārāc ← ārāt
• [adverb]
• “far; ārāt [word].”

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

• dveṣo ← dveṣaḥ ← dveṣas
• [noun], accusative, singular, neuter
• “hostility; enemy.”

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

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

• 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.”

मघोनां धनवतां मरुतां संबन्धिनी सुष्टुतिः या शोभना स्तुतिरस्मिन् सूक्ते कृता सा स्तुतिरस्माभिः प्र वाचि प्रोक्तासीत्। मरुतः इदम् ईदृग्भूतं सूक्तं जुषन्त सेवन्ताम् । हे वृषणः कामानां वर्षितारः यूयं द्वेषः द्वेषांसि शत्रून् आराच्चित् दूरादेव युयोत अस्मत्तः पृथक्कुस्त । यूयं नः अस्मान् स्वस्तिभिः सर्वदा रक्षत ॥ ॥ २८॥

English translation:

“The pious praise of the opulent Maruts has been recited; may the Maruts be gratified by this hymn;remove far from us, showerers (of benefits), those who hate us; and do you ever cherish us with blessings.”

The good praise hymn of the bounteous ones has been proclaimed: this is the hymn the Maruts enjoy.
Even from a distance keep away hatred, you bulls. – Do you protect us always with your blessings.

The first hemistich, which contains both suṣṭutí- ‘good praise’ and a form of √juṣ ‘enjoy’ with the Maruts as subject, but in separate clauses is an expansion of 3b jújoṣann ín marútaḥ suṣṭutíṃ naḥ. As was noted above, the first pāda of 3 also contains a pl. form of maghávan(t)-, which I take there as referring to our human patrons, because I take the Maruts as subject of the 2nd pl. impv., but the presence of maghónām here, clearly referring to the Maruts, may instead suggest that the maghávant-s in 3a are also the Maruts. 94 idám in b (idáṃ sūktám) is yet another example of the frequent use of a form of ayám in the last vs. of a hymn to refer to the whole preceding hymn.

This eulogy of the Bounteous hath been spoken: accept, ye Maruts, this our hymn of praises.
Ye Bulls, keep those who hate us at a distance. Preserve us evermore, ye Gods, with blessings.

Dies Loblied auf die Gabenreichen ward vorgetragen, an diesem Festgedicht mögen die Marut ihre Freude haben. Auch von ferne wendet die Anfeindungen ab, ihr Bullen!-Behütet ihr uns immerdar mit eurem Segen!

Gesungen ist dies schöne Lob der Reichen, o Maruts, nehmet gütig diesen Spruch an, Die Feindschaft haltet fern von uns, o Stiere, ihr Götter, schützt uns stets mit eurem Segen.

Провозглашено это прекрасное прославление щедрых.
Наслаждайтесь, о Маруты, этим гимном!
Даже издалека отвратите враждебность, о быки!
Защищайте вы нас всегда (своими) милостями!

• मरुतः
• वसिष्ठः
• भुरिक्पङ्क्तिः
• पञ्चमः

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

पदार्थान्वयभाषाः - हे (वृषणः) बलयुक्त जनो ! (मघोनाम्) बहुत श्रेष्ठ धनवालों की (वाचि) वाणी में (सा) वह (सुष्टुतिः) सुन्दर प्रशंसा है (इदम्) इस (सूक्तम्) उत्तम वचन को (मरुतः) विद्वान् मनुष्य (प्र, जुषन्त) सेवन करें (सा) वह हम लोगों को सेवन करे (यूयम्) आप लोग (द्वेषः) करनेवालों को (आरात्) समीप से वा दूर से (चित्) भी (युयोत) पृथक् करिये और (स्वस्तिभिः) कल्याणों से (नः) हम लोगों की (सदा) सब काल में (पात) रक्षा कीजिये ॥६॥

भावार्थभाषाः - जो मनुष्य सदा ही सत्य के कहनेवाले हों, वे ही स्तुति करनेवाले होवें, उन के साथ बल को बढ़ाय के सब शत्रुओं को दूर करके श्रेष्ठों की सदा रक्षा करो ॥६॥ इस सूक्त में वायु और विद्वान् के गुण वर्णन करने से इस सूक्त के अर्थ की इस से पूर्व सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥ यह अट्ठावनवाँ सूक्त और अट्ठाईसवाँ वर्ग समाप्त हुआ ॥

अन्वय: हे वृषणो ! मघोनां वाचि सा सुष्टुतिस्तदिदं सूक्तं मरुतः प्रजुषन्त साऽस्मान् जुषतां यूयं द्वेष आरात् दूरान्निकटाच्चिद्युयोत स्वस्तिभिर्नस्सदा पात ॥६॥

पुनर्विद्वांसः किं कुर्युरित्याह ॥

पदार्थान्वयभाषाः - (प्र) (सा) (वाचि) वाण्याम् (सुष्टुतिः) शोभना प्रशंसा (मघोनाम्) बहुपूजितधनानाम् (इदम्) (सूक्तम्) शोभनं वचनम् (मरुतः) विद्वांसो मनुष्याः (जुषन्त) सेवन्ताम् (आरात्) दूरात् समीपाद् वा (चित्) अपि (द्वेषः) द्वेष्टॄन् दुष्टान् शत्रून् मनुष्यान् (वृषणः) बलिष्ठाः (युयोत) पृथक्कुरुत (यूयम्) (पात) (स्वस्तिभिः) (सदा) (नः) ॥६॥

भावार्थभाषाः - ये मनुष्यास्सदैव सत्यस्य वक्तारस्ते स्तावकाः स्युस्तैस्सह बलं वर्धयित्वा सर्वशत्रून् निवार्य श्रेष्ठान् सदा रक्षन्तु ॥६॥ अत्र मरुद्विद्वद्गुणवर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इत्यष्टपञ्चाशत्तमं सूक्तमष्टाविंशो वर्गश्च समाप्तः ॥

भावार्थभाषाः - जी माणसे सदैव सत्य बोलणारी असतात त्यांची स्तुती केली पाहिजे. त्यांच्या संगतीत बल वाढवून सर्व शत्रूंना दूर करून श्रेष्ठांचे सदैव रक्षण करावे. ॥ ६ ॥