०७५

• देवता - उषाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

वि꣡ उषा꣡ आवो दिविजा꣡ ऋते꣡न
आविष्कृण्वाना꣡ महिमा꣡नम् आ꣡गात्
अ꣡प द्रु꣡हस् त꣡म आवर् अ꣡जुष्टम्
अ꣡ङ्गिरस्तमा पथि꣡या अजीगः

Strata
Normal on metrical evidence alone

Pāda-label
genre M
genre M
genre M
genre M

Morph
āvaḥ ← √vas- 1 (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:ACT}

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

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

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

ví ← ví (invariable)
{}

ā́ ← ā́ (invariable)
{}

agāt ← √gā- (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:ACT}

āviṣkr̥ṇvānā́ ← √kr̥- (root)
{case:NOM, gender:F, number:SG, tense:PRS, voice:MED}

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

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

ápa ← ápa (invariable)
{}

āvar ← √vr̥- (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:ACT}

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

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

ajīgar ← √gr̥- (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:ACT}

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

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

वि । उ॒षाः । आ॒वः॒ । दि॒वि॒ऽजाः । ऋ॒तेन॑ । आ॒विः॒ऽकृ॒ण्वा॒ना । म॒हि॒मान॑म् । आ । अ॒गा॒त् ।
अप॑ । द्रुहः॑ । तमः॑ । आ॒वः॒ । अजु॑ष्टम् । अङ्गि॑रःऽतमा । प॒थ्याः॑ । अ॒जी॒ग॒रिति॑ ॥

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

• uṣā ← uṣāḥ ← uṣas
• [noun], nominative, singular, feminine
• “Ushas; dawn; uṣas [word]; morning.”

• āvo ← āvaḥ ← vas
• [verb], singular, Root aorist (Ind.)
• “dawn; shine.”

• divijā ← divijāḥ ← divijā
• [noun], nominative, singular, feminine
• “celestial.”

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

• ṛtenāviṣkṛṇvānā ← āviṣkṛṇvānā ← āviṣkṛ ← √kṛ
• [verb noun], nominative, singular
• “show; uncover.”

• mahimānam ← mahiman
• [noun], accusative, singular, masculine
• “greatness; power; mahiman.”

• āgāt ← āgā ← √gā
• [verb], singular, Aorist inj. (proh.)
• “come; arrive.”

• apa
• [adverb]
• “away.”

• druhas ← druhaḥ ← druh
• [noun], accusative, plural, feminine
• “deception; druh; misrepresentation; fraudulence; offense; injury.”

• tama ← tamaḥ ← tamas
• [noun], accusative, singular, neuter
• “dark; darkness; Tamas; tamas [word]; faint; tamas; gloom; ignorance.”

• āvar ← āvaḥ ← vṛ
• [verb], singular, Root aorist (Ind.)
• “surround; accompany; cover; cover; obstruct; check; spread; envelop.”

• ajuṣṭam ← ajuṣṭa
• [noun], accusative, singular, neuter
• “unpleasant.”

• aṅgirastamā ← aṅgirastama
• [noun], nominative, singular, feminine

• pathyā ← pathyāḥ ← pathyā
• [noun], accusative, plural, feminine
• “Terminalia chebula Retz.; path; Pathyā; way.”

• ajīgaḥ ← jāgṛ
• [verb], singular, Redupl. Aorist (Ind.)
• “wake; watch; awaken; wake up; oversee.”

इयम् उषाः दिविजाः दिव्यन्तरिक्षेः प्रादुर्भूता सती वि आवः व्यौच्छत् । विभानं कृतवतीत्यर्थः । वसिर्निवासवाच्यत्र विपूर्वो व्युच्छने भवेत्। ‘छन्दस्यपि दृश्यते’ इत्यत्र दृशिग्रहणस्य विध्यन्तरोपसंग्रहणार्थत्वादनजादेरप्याडागमः। हल्यङ्याब्भ्यः’ इति लोपः । सैवोषाः ऋतेन तेजसा महिमानं स्वमहत्त्वम् आविष्कृण्वाना आगात् आगतवती । आगत्य च द्रुहः अस्मद्द्रोग्धॄन अजुष्टं सर्वेषामप्रियं तमः च अप आवः अपवृणोति । किंच अङ्गिरस्तमा । अङ्गेर्गत्यर्थादङ्गिराः । गन्तृतमा पथ्याः पदवीः अजीगः उद्गिरति । प्राणिनां व्यवहाराय प्रकाशयतीत्यर्थः ॥

English translation:

“The Dawn, the daughter of heaven, has risen; she comes, manifesting her magnificence in light; shescatters our foes as well as the odious darkness, and re-illuminates the paths thaat are to be trodden (by livingbeings).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Re- illuminates: aṅgirastamā pathyā ajīgaḥ = gantritama padavir udgirati, she throws up the pathsthat are to be most traversed, i.e., prāṇinām vyavahārāya prakṣayati, she gives light for the transactions ofliving beings

Dawn, born in heaven, has dawned widely with her truth; revealing her own greatness, she has come here.
She has uncovered the deceits, the disagreeable darkness; best of the Aṅgirases, she has awakened the paths.

Although the Saṃhitā form āvo in pāda a (Pp. āvaḥ) is assigned to √vṛ ‘cover’ by Grassmann, it clearly belongs to √vas ‘shine, dawn’. See, e.g., AiG I.335. It is rightly glossed by Sāyaṇa. with vyaucchat. Both roots occur regularly with the preverb ví as here (‘dawn widely’ / ‘uncover’) and both are regularly found in dawn contexts.

Here ví … āvas explicitly contrasts with ápa … āvar (√vṛ) ‘uncovered’ in c.

The latter form makes a bad Triṣṭubh cadence: … āvar ájuṣṭam#, where we would expect -var to be a heavy syllable. Oldenberg (Prol. 424 n. 1) persuasively suggests that this apparent light syllable may actually represent *āvarr (from original 3rd sg.

*āvart), with the same doubling of final resonant before initial vowel that we find in - nn from older *-nt. He suggests the same for kar (IX.92.5) and abibhar (X.69.10), both of which would be metrically better as *-arr. 97 āv- is something of a signature of this vs.: āvo …, āviṣ(kṛṇvānā́) … / āvar, reinforced by numerous other a-/ā-initial words: ā́gāt / ápa … ájuṣṭam, áṅgirastamā … ajīgaḥ.

The ‘truth’ (ṛténa) of Dawn must refer to her conforming to the standard patterns of the cosmos by dawning every day and indeed her embodiment of these patterns, since the regular alternation of night and day is the most salient sign of cosmic laws. The word here contrasts with drúhaḥ ‘deceits’ in c.

Corey Barnes (class, 12/15) pointed out the repeating pattern (drúh)as táma … (ájuṣ)tam, á(ṅgir)astamā, which showcases ‘darkness’.

In d I take pathyā̀as standing for acc. pl. pathyā̀ḥ in harmony with the Pp. and the standard views. Scarlatta (137 and n. 191) tentatively suggests taking it rather as an instr. pathyā̀(“gegen den Text”), modelled on pathyā̀(jánānām) in nearby VII.79.1, where either instr. sg. -ā̀or acc. pl. -ā̀ḥ is possible. Although “awaken the paths” with the acc. pl. is not an entirely straightforward expression, his instr. interpr. not only goes against the text but also requires supplying an obj. (“der Menschen”), and in addition “awaken (the men) along the path” doesn’t appreciably improve the sense.

(Were they sleeping by the roadside?) I assume that “awaken the paths” is shorthand for “filling the paths with (newly awakened) people moving hither and thither and thereby making the paths lively.” An instr. in VII.79.1 fits the context better.

BORN in the heavens the Dawn hath flushed, and showing her majesty is come as Law ordaineth.
She hath uncovered fiends and hateful darkness; best of Angirases, hath waked the pathways.

Die himmelgeborene Usas ist zur rechten Zeit aufgeleuchtet; ihre Größe offenbarend ist sie gekommen. Sie hat die unerfreuliche Finsternis und ihre Tücken aufgedeckt. Als die erste der Angiras´ hat sie die Pfade neu belebt.

Rechtzeitig brach hindurch die Himmelstochter; die Morgenröthe, ihre Grösse zeigend, Vertrieb die Hexen, brach das grause Dunkel; die schönste Botin hat belebt die Pfade.

(Вот) в соответствии с (божественным) порядком зажглась Ушас, рожденная на небе.
Она пришла, являя (свое) величие.
Она раскрыла злых духов (и) безрадостный мрак.
Лучшая из Ангирасов, она пробудила пути.

• उषाः
• वसिष्ठः
• भुरिक्पङ्क्ति
• पञ्चमः

अब परमात्मा की महिमा का वर्णन करते हुए उषा=ब्रह्ममुहूर्त्तकाल में ब्रह्मोपासना का विधान कथन करते हैं।

पदार्थान्वयभाषाः - (उषाः) उषा=ब्रह्ममुहूर्त्तकाल के सूर्य्य का विकाश (दिविजाः) अन्तरिक्ष को प्रकाशित करता हुआ (ऋतेन) अपने तेज से (आविष्कृण्वाना) प्रकट होकर (महिमानम् आ अगात्) परमात्मा की महिमा को दिखलाता और (वि) विशेषतया (तमः) अन्धकार को (अपद्रुहः) दूर करता हुआ (आवः) प्रकाशित होकर (अङ्गिरस्तमा)मनुष्यों में आलस्य को निवृत्त करके (अजुष्टं) परमात्मा के साथ जोड़ता हुआ (पथ्याः अजीगः) पथ्य=शुभमार्ग का प्रेरक होता है ॥१॥

भावार्थभाषाः - इस मन्त्र में परमात्मा की महिमा वर्णन करते हुए यह उपदेश किया है कि हे सांसारिक जनों ! तुम सूर्य्य द्वारा परमात्मा की महिमा का अनुभव करते हुए उनके साथ अपने आपको जोड़ो अर्थात् ब्रह्ममुहूर्त्तकाल में जब सूर्य्य द्युलोक को प्रकाशित करता हुआ अपने तेज से उदय होता है, उस काल में मनुष्यमात्र का कर्तव्य है कि वह आलस्य को त्याग कर परमात्मा की महिमा को अनुभव करते हुए ऋत=सत्य के आश्रित हों, उस महान् प्रभु की उपासना में संलग्न हों और याज्ञिक लोग उसी काल में यज्ञों द्वारा परमात्मा का आह्वान करें अर्थात् मनुष्यमात्र को ब्रह्मज्ञान का उपदेश करें, जिससे सब प्राणी परमात्मा की आज्ञा का पालन करते हुए सुखपूर्वक अपने जीवन को व्यतीत करें। यह परमात्मा का उच्च आदेश है ॥१॥

अथ परमात्मनो महत्त्वं वर्णयन् ब्रह्ममुहूर्ते ब्रह्मोपासनं वर्ण्यते।

पदार्थान्वयभाषाः - (उषाः) ब्रह्ममुहूर्तकाले सूर्यस्य विकाशः (दिविजाः) अन्तरिक्षं प्रकाशयन् (ऋतेन) स्वतेजसा (आविष्कृण्वाना) प्रकटो भूत्वा (महिमानम् आ अगात्) परमात्मनो महिमानं दर्शयन् तथा (वि) विशेषतया (तमः) अन्धकारं (अपद्रुहः) दूरीकुर्वन् (आवः) प्रकाशितो भूत्वा (अङ्गिरस्तमा)मनुष्याणामालस्यं निवर्तयन् (अजुष्टं) परमात्मना योजयन् (पथ्याः अजीगः) पथ्याय शुभमार्गाय प्रेरयति ॥१॥

• देवता - उषाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

महे꣡ नो अद्य꣡ सुविता꣡य बोधि
उ꣡षो महे꣡ सउ꣡भगाय प्र꣡ यन्धि
चित्रं꣡ रयिं꣡ यश꣡सं धेहि अस्मे꣡
दे꣡वि म꣡र्तेषु मानुषि श्रवस्यु꣡म्

Strata
Normal on metrical evidence alone

Pāda-label
genre M
genre M
genre M
genre M

Morph
adyá ← adyá (invariable)
{}

bodhi ← √bhū- (root)
{number:SG, person:2, mood:IMP, tense:AOR, voice:ACT}

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

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

suvitā́ya ← suvitá- (nominal stem)
{case:DAT, gender:N, number:SG}

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

prá ← prá (invariable)
{}

saúbhagāya ← saúbhaga- (nominal stem)
{case:DAT, gender:N, number:SG}

úṣaḥ ← uṣás- (nominal stem)
{case:VOC, gender:F, number:SG}

yandhi ← √yam- (root)
{number:SG, person:2, mood:IMP, tense:AOR, voice:ACT}

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

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

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

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

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

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

mānuṣi ← mā́nuṣa- (nominal stem)
{case:VOC, gender:F, number:SG}

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

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

म॒हे । नः॒ । अ॒द्य । सु॒वि॒ताय॑ । बो॒धि॒ । उषः॑ । म॒हे । सौभ॑गाय । प्र । य॒न्धि॒ ।
चि॒त्रम् । र॒यिम् । य॒शस॑म् । धे॒हि॒ । अ॒स्मे इति॑ । देवि॑ । मर्ते॑षु । मा॒नु॒षि॒ । श्र॒व॒स्युम् ॥

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

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

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

• suvitāya ← suvita
• [noun], dative, singular, neuter
• “prosperity; well-being.”

• bodhy ← bodhi ← bhū
• [verb], singular, Aorist imperative
• “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.”

• uṣo ← uṣaḥ ← uṣas
• [noun], vocative, singular, feminine
• “Ushas; dawn; uṣas [word]; morning.”

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

• saubhagāya ← saubhaga
• [noun], dative, singular, neuter
• “well-being.”

• pra
• [adverb]
• “towards; ahead.”

• yandhi ← yam
• [verb], singular, Aorist imperative
• “concentrate; grant; restrain; cause; control; offer; cover; raise.”

• citraṃ ← citram ← citra
• [noun], accusative, singular, masculine
• “manifold; extraordinary; beautiful; divers(a); varicolored; bright; bright; bright; outstanding; agitated; aglitter(p); brilliant; painted; obvious; patched; bizarre.”

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

• yaśasaṃ ← yaśasam ← yaśas
• [noun], accusative, singular, masculine
• “esteemed; celebrated; glorious; honorable.”

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

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

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

• marteṣu ← marta
• [noun], locative, plural, masculine
• “man.”

• mānuṣi ← mānuṣa
• [noun], vocative, singular, feminine
• “human.”

• śravasyum ← śravasyu
• [noun], accusative, singular, masculine
• “celebrated.”

अद्य नः अस्माकं महे महते सुविताय सुखप्राप्तये सुखगमनाय वा बोधि भव । किंच हे उषः महे महते सौभगाय सौभाग्याय प्र यन्धि प्रयच्छास्मान् । किंच चित्रं चायनीयं यशसं यशोयुक्तं रयिं धनं धेहि धारय अस्मे अस्मासु । हे मानुषि मनुष्यहिते देवि मर्तेषु अस्मासु श्रवस्युम् अन्नवन्तं पुत्रं धेहीत्यनुषङ्गः ॥

English translation:

“Be unto us today the cause of great felicity; bestow, Uṣas, (what is promotive) of great prosperity; giveus wonderful riches and reputation; grant, divine benefactrss of men, to mortals flourishing male posterity.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Śravasyum = wishing for food; annavantam putram, a son having food

For our great good faring take note of us today; o Dawn, for our great good fortune provide (for us).
Establish for us bright, glorious wealth that seeks fame—o goddess among mortals, belonging to the sons of Manu.

Like the āvaḥ forms (see vs. 1), bodhi is ambiguous, and either interpr.

could be made to fit the context. Grassmann takes it to √budh ‘be aware, be awake’, but most later interpr. assign it to √bhū (Oldenberg, Geldner, Renou, Lubotsky). However, I opt for √budh for several reasons. For one thing, as I have shown elsewhere (1997 “Syntactic Constraints on Morphological Change,” 69-74), bodhi to √bhū is in virtual complementary distribution with the parallel impv. bháva, with bodhi confined to pāda-medial position, against bháva, which occurs initially and finally. A pāda-final bodhi here would violate this distributional rule. Moreover, the last word of the preceding vs. is ajīgaḥ, belonging to √gṛ ‘awaken’, and I think the poet is playing off these two ‘awaken’ roots. Although Oldenberg gives numerous supposed parallels with √bhū and the syntactic construction in our pāda, most of these involve dat. infinitives.

However, two give me pause — III.54.3 mahé ṣú ṇaḥ suvitā́ya prá bhūtam, VII.85.4 ásad ít sá suvitā́ya … — both of which contain the dat. suvitā́ya and a form of ‘be(come)’. On the basis of these passages, I admit the possibility that bodhi here belongs to √bhū, but still think it likely that the poet is slyly playing with the ‘awaken’ roots. If it does belong to √bhū, I would explain its wrong positioning on the basis of strict parallelism between the semantically and syntactically parallel clauses of a and b, with the latter ending with the impf. (prá) yandhi.

Geldner and Renou construe márteṣu with śravasyúm (“… Reichtum, der unter den Sterblichen nach Ruhm strebt”; “… la richesse … qui crée le renom parmi les mortels,” with Renou adding a “creative” dimension to śravasyú- that does not seem to me to be justified, though it makes the tr. make more sense). I think rather that the sequence dévi márteṣu mānuṣi is meant to draw attention to two different relationships that Dawn, a goddess, has with the human world: on the one hand, she 98 comes among mortals (márteṣu) every day, awakening the whole human world; on the other, she has a special relationship with the descendents of Manu, that is, the Ārya sacrificial community, a much more restricted set of humans to whom she is more tightly bound by ritual activity.

Rouse us this day to high and happy fortune: to great felicity, O Dawn, promote us.
Vouchsafe us manifold and splendid riches, famed among mortals, man-befriending Goddess!

Gereichet uns heute zu großer Wohlfahrt; Usas, beschenke uns zu großem Glück! Bring uns ansehnlichen, geachteten Reichtum, der unter den Sterblichen nach Ruhm strebt, du menschliche Göttin!

Zu grossem Glück erwache du uns heute und führ zu grossem Heil uns, Morgenröthe, Verleih uns schönen mannichfachen Reichthum, der Ruhm uns bringt bei Menschen, holde Göttin.

Будь нам сегодня на великую удачу!
О Ушас одари (нас) на великое благо!
Дай нам блестящее почетное богатство,
Создающее славу среди смертных, о человеческая богиня!

• उषाः
• वसिष्ठः
• विराट्त्रिष्टुप्
• धैवतः

अब परमात्मा उषःकाल में सौभाग्यप्राप्ति तथा धनप्राप्ति के लिए प्रार्थना करने का उपदेश करते हैं।

पदार्थान्वयभाषाः - (उषः) ब्रह्ममुहूर्त्त में (बोधि) उठकर (सुविताय) अपने सुख के लिए प्रार्थना करो कि हे परमात्मन् ! (महे) आप अपनी महत्ता से (अद्य) आज=सम्प्रति (नः) हमको (महे सौभगाय) बड़े सौभाग्य के लिए (प्रयन्धि) प्राप्त होकर (चित्रं रयिं यशसं धेहि) नाना प्रकार का धन और यश दें, (देवि) हे दिव्यस्वरूप परमात्मन् ! (मर्तेषु) इस मनुष्यलोक में (अस्मे) हमें (मानुषि) मनुष्यों के कर्मों में प्रवृत्त करें और हम (श्रवस्युं) पुत्र-पौत्रादि परिवार से युक्त हों॥२॥

भावार्थभाषाः - परमात्मा उपदेश करते हैं कि हे मनुष्यों ! तुम प्रातःकाल में उठकरअपने सौभाग्य के लिए प्रार्थना करो कि हे परमात्मन् ! इस मनुष्यलोक में आप हमें नाना प्रकार का धन, यश, बल, तेज प्रदान करें, हमें पुत्र-पौत्रादि परिवार दें और हमको अपनी महत्ता से उच्च कर्मोंवाला बनायें ॥ तात्पर्य्य यह कि जो पुरुष प्रातःकाल में शुद्ध हृदय द्वारा परमपिता परमात्मा से प्रार्थना करते हैं, वे अवश्य ऐश्वर्य्यसम्पन्न होकर सांसारिक सुख भोगते और अन्ततः मुक्ति को प्राप्त होते हैं ॥२॥

पदार्थान्वयभाषाः - (उषः) ब्राह्मे मुहुर्ते (बोधि) उत्थाय (सुविताय) अस्मै सुखाय प्रार्थय, हे परमात्मन् ! (महे) भवान् स्वमहत्तया (अद्य) अस्मिन् वर्तमाने दिने (नः) अस्मभ्यं (महे सौभगाय) महते सौभाग्याय (प्रयन्धि) प्राप्य (चित्रं रयिं यशसं धेहि) नानाविधानि धनानि यशश्च प्रयच्छतु (देवि) हे दिव्यस्वरूप परमात्मन् ! (मर्त्तेषु) अस्मिन् मनुष्यलोके (अस्मे) अस्मान् (मानुषि) मनुष्याणां कर्मसु प्रवर्तयतु तथा चाहं (श्रवस्युम्) पुत्रपौत्रादिपरिजनेन युक्तो भवेयम् ॥२॥

• देवता - उषाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

एते꣡ तिये꣡ भान꣡वो दर्शता꣡याश्
चित्रा꣡ उष꣡सो अमृ꣡तास आ꣡गुः
जन꣡यन्तो दइ꣡वियानि व्रता꣡नि
आपृण꣡न्तो अन्त꣡रिक्षा वि꣡ अस्थुः

Strata
Normal on metrical evidence alone

Pāda-label
genre M
genre M
genre M
genre M

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

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

eté ← eṣá (pronoun)
{case:NOM, gender:M, number:PL}

tyé ← syá- ~ tyá- (pronoun)
{case:NOM, gender:M, number:PL}

ā́ ← ā́ (invariable)
{}

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

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

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

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

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

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

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

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

āpr̥ṇántaḥ ← √pr̥̄- 1 (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:ACT}

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

ví ← ví (invariable)
{}

ए॒ते । त्ये । भा॒नवः॑ । द॒र्श॒तायाः॑ । चि॒त्राः । उ॒षसः॑ । अ॒मृता॑सः । आ । अ॒गुः॒ ।
ज॒नय॑न्तः । दैव्या॑नि । व्र॒तानि॑ । आ॒ऽपृ॒णन्तः॑ । अ॒न्तरि॑क्षा । वि । अ॒स्थुः॒ ॥

• ete ← etad
• [noun], nominative, plural, masculine
• “this; he,she,it (pers. pron.); etad [word].”

• tye ← tya
• [noun], nominative, plural, masculine
• “that.”

• bhānavo ← bhānavaḥ ← bhānu
• [noun], nominative, plural, masculine
• “sun; Surya; Calotropis gigantea Beng.; sunbeam; beam; luminosity; copper; light; twelve; appearance; Bhānu; flare.”

• darśatāyāś ← darśatāyāḥ ← darśata
• [noun], genitive, singular, feminine
• “beautiful; visible; beautiful.”

• citrā ← citrāḥ ← citra
• [noun], nominative, plural, masculine
• “manifold; extraordinary; beautiful; divers(a); varicolored; bright; bright; bright; outstanding; agitated; aglitter(p); brilliant; painted; obvious; patched; bizarre.”

• uṣaso ← uṣasaḥ ← uṣas
• [noun], genitive, singular, feminine
• “Ushas; dawn; uṣas [word]; morning.”

• amṛtāsa ← amṛtāsaḥ ← amṛta
• [noun], nominative, plural, masculine
• “immortal; amṛta; imperishable.”

• āguḥ ← āgā ← √gā
• [verb], plural, Root aorist (Ind.)
• “come; arrive.”

• janayanto ← janayantaḥ ← janay ← √jan
• [verb noun], nominative, plural
• “cause; give birth; produce; beget; generate; originate; create; create; make.”

• daivyāni ← daivya
• [noun], accusative, plural, neuter
• “divine; divine; celestial.”

• vratāny ← vratāni ← vrata
• [noun], accusative, plural, neuter
• “vrata (vote); commandment; law; oath; command; rule; custom; vrata [word]; rule; behavior.”

• āpṛṇanto ← āpṛṇantaḥ ← āpṛṇ ← √pṛṇ
• [verb noun], nominative, plural

• antarikṣā ← antarikṣa
• [noun], accusative, plural, neuter
• “sky; atmosphere; air; abhra.”

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

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

दर्शतायाः दर्शनीयायाः प्रकाशयुक्तायाः उषसः एते पुरो दृश्यमानाः त्ये ते प्रसिद्धाः चित्राः पूज्या आश्चर्यभूता वा अमृतासः अमरणा अनश्वराः भानवः रश्मयः आगुः आगच्छन्ति । किं कुर्वन्तः। दैव्यानि देवानां संबन्धीनि व्रतानि कर्माणि जनयन्तः उत्पादयन्तः । तदनुकूलप्रकाशप्रदानात्तदुत्पादकत्वमेषाम्। अन्तरिक्षा अन्तरिक्षाणि आपृणन्तः आपूरयन्तः । एकस्यैवान्तरिक्षस्य वायुमेघपक्षिणामालम्बनोपाधिना त्रिविधत्वम् । अतो बहुवचनमुपपन्नम्। एवं कुर्वन्तो भानवः व्यस्थुः विविधं तिष्ठन्ति । सरन्ति ॥

English translation:

“These wonderful, immortal rays of the beautifu Dawn appear, giving birth to the pious rites of divineworship, and filling the firmament, they spread around.”

These are the very beams of Dawn, who is lovely to see, the bright immortal beams that have come here.
Generating the heavenly commandments, filling the midspaces, they have spread out.

The focus shifts from the sg. Dawn of vss. 1-2 to her pl. beams (bhānávaḥ), but with lexical repetition linking them: ā́guḥ at the end of b echoes ā́gāt similarly position in 1b, citrā́ḥ repeats citrám (qualifying ‘wealth’) in 2c. And the nom. pl.

beams and gen. sg. goddess are syntactically intertwined: eté tyé bhānávo [nom. pl.

m.] darśatā́yāś [gen. sg. fem.] citrā́[nom. pl. m.] uṣáso [[gen. sg. fem.] amṛ́tāsaḥ [nom. pl. m.].

The phrase janáyanto daívyāni vratā́ni “generating the heavenly commandments” seems to expand on the ṛténa of vs. 1: by her dawning, Dawn every day recreates in visible form the rules that govern the cosmos.

See, lovely Morning’s everlasting splendours, bright with their varied colours, have approached us.
Filling the region of mid-air, producing the rites of holy worship, they have mounted.

Dort sind die prächtigen Strahlen der gerngesehenen Usas, die unsterblichen, gekommen. Die göttlichen Gebote auswirkend, die Lufträume anfüllend, haben sie sich ausgebreitet.

Erschienen sind der schönen Morgenröthe unsterbliche, von Glanz erfüllte Strahlen; Der Götter Werke wiederum erzeugend, die Lüfte füllend sind sie nun erstanden.

Вот пришли эти яркие бессмертные лучи
Ушас, на которые приятно смотреть.
Порождая божественные обеты,
Они рассеялись, заполняя воздушные пространства.

• उषाः
• वसिष्ठः
• पङ्क्तिः
• पञ्चमः

अब उषःकाल में जागृतिवाले पुरुष के लिये फल कथन करते हैं।

पदार्थान्वयभाषाः - (उषसः) प्रातःकाल की उषा के (चित्राः) जो चित्र (दर्शतायाः) दृष्टिगत होते हैं, (एते त्ये) वे सब (भानवः) सूर्य्य की रश्मियों द्वारा (अमृतासः) अमृतभाव को (आ अगुः) भले प्रकार प्राप्त होते हैं और (दैव्यानि) दिव्य भावों को (जनयन्तः) उत्पन्न करते हुए (अन्तरिक्षा वि अस्थुः) एक ही अन्तरिक्ष में बहुत प्रकार से स्थिर होकर (व्रतानि आपृणन्तः) व्रतों को धारण करते हैं॥३॥

भावार्थभाषाः - “उषा” सूर्य्य की रश्मियों का एक पुञ्ज है। जब वे रश्मियाँ इकठ्ठी होकर पृथिवीतल पर पड़ती हैं, तब एक प्रकार का अमृतभाव उत्पन्न करती हुई कई प्रकार के व्रत धारण कराती हैं अर्थात् नियमपूर्वक सन्ध्या करनेवाले उषःकाल में सन्ध्या के व्रत को और नियम से हवन करनेवाले हवनव्रत को धारण करते हैं। इसी प्रकार सूर्य्योदय होने पर प्रजाजन नानाप्रकार के व्रत धारण करके अमृतभाव को प्राप्त होते हैं, अत एव मनुष्य का कर्तव्य है कि वह प्रातः उषःकाल में अपने व्रतों को पूर्ण करे, व्रतों का पूर्ण करना ही अमृतभाव को प्राप्त होना है ॥या यों कहो कि जिस प्रकार विराट् स्वरूप में सूर्य्य-चन्द्रमादि अपने उदय-अस्तरूप व्रतों को नियमपूर्वक पालन करते हैं, इसी प्रकार अमृतभाव को प्राप्त होनेवाले जिज्ञासु को अपने व्रतों का नियमपूर्वक पालन करना चाहिये। जो उषःकाल में उठकर अपने नियम-व्रतों का पालन करते हैं, वे ही अमृत को प्राप्त होकर सुखपूर्वक अपना जीवन व्यतीत करते हैं, अन्य नहीं ॥३॥

पदार्थान्वयभाषाः - (उषसः) प्रातःकालस्योषसः (चित्राः) ये चित्राः (दर्शतायाः) दृष्टिगता भवन्ति (एते त्ये) ते सर्वे (भानवः) सूर्यस्य रश्मिभिः (अमृतासः) अमृतभावं (आअगुः) साधु प्राप्नुवन्ति तथा च (दैव्यानि) दिव्यभावान् (जनयन्तः) उत्पादयन्तः (अन्तरिक्षा वि अस्थुः) एकस्मिन्नेवान्तरिक्षेऽनेकधा स्थित्वा (व्रतानि आपृणन्तः) व्रतानि धारयन्ति ॥३॥

• देवता - उषाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

एषा꣡ सिया꣡ · युजाना꣡ पराका꣡त्
प꣡ञ्च क्षितीः꣡ प꣡रि सद्यो꣡ जिगाति
अभिप꣡श्यन्ती वयु꣡ना ज꣡नानां
दिवो꣡ दुहिता꣡ भु꣡वनस्य प꣡त्नी

Strata
Normal on metrical evidence alone

Pāda-label
genre M
genre M
genre M
genre M

Morph
eṣā́ ← eṣá (pronoun)
{case:NOM, gender:F, number:SG}

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

syā́ ← syá- ~ tyá- (pronoun)
{case:NOM, gender:F, number:SG}

yujānā́ ← √yuj- (root)
{case:NOM, gender:F, number:SG, tense:AOR, voice:MED}

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

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

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

pári ← pári (invariable)
{}

sadyás ← sadyás (invariable)
{}

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

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

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

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

diváḥ ← dyú- ~ div- (nominal stem)
{case:GEN, gender:M, number:SG}

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

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

ए॒षा । स्या । यु॒जा॒ना । प॒रा॒कात् । पञ्च॑ । क्षि॒तीः । परि॑ । स॒द्यः । जि॒गा॒ति॒ ।
अ॒भि॒ऽपश्य॑न्ती । व॒युना॑ । जना॑नाम् । दि॒वः । दु॒हि॒ता । भुव॑नस्य । पत्नी॑ ॥

• eṣā ← etad
• [noun], nominative, singular, feminine
• “this; he,she,it (pers. pron.); etad [word].”

• syā ← tya
• [noun], nominative, singular, feminine
• “that.”

• yujānā ← yuj
• [verb noun], nominative, singular
• “mix; use; endow; yoke; accompany; to practice Yoga; connect; hire; administer; compound; affect; add; concentrate; unite; join; prosecute; combine; supply; compound; attach to; appoint; fill; process; mobilize; mount; complement; eat; join; treat; coincide; affect; challenge.”

• parākāt ← parāka
• [noun], ablative, singular, neuter

• pañca ← pañcan
• [noun], accusative, plural, feminine
• “five; fifth; pañcan [word].”

• kṣitīḥ ← kṣiti
• [noun], accusative, plural, feminine
• “floor; Earth; earth; pṛthivī; people; dwelling; battlefield; Earth; estate; colony; house.”

• pari
• [adverb]
• “from; about; around.”

• sadyo ← sadyas
• [adverb]
• “immediately; just; daily; sadyas [word].”

• jigāti ← gā
• [verb], singular, Present indikative
• “go; enter (a state); arrive.”

• abhipaśyantī ← abhipaś ← √paś
• [verb noun], nominative, singular
• “examine.”

• vayunā ← vayuna
• [noun], accusative, plural, neuter
• “convention; custom; means.”

• janānāṃ ← janānām ← jana
• [noun], genitive, plural, masculine
• “people; national; man; relative; jan; Janaloka; person; jana [word]; man; attendant; Jana; foreigner; inhabitant; group.”

• divo ← divaḥ ← div
• [noun], genitive, singular, masculine
• “sky; Svarga; day; div [word]; heaven and earth; day; dawn.”

• duhitā ← duhitṛ
• [noun], nominative, singular, feminine
• “daughter; duhitṛ [word].”

• bhuvanasya ← bhuvana
• [noun], genitive, singular, neuter
• “Earth; being; world; bhuvana [word].”

• patnī
• [noun], nominative, singular, feminine
• “wife; mistress; queen.”

एषा स्या सोषाः पराकात् दूरदेशाद्दूरे स्थितापि युजाना उद्योगं कुर्वाणा प्रकाशाय पञ्च क्षितीः निषादपञ्चमाश्चत्वारो वर्णास्तान् सद्यः परि जिगाति परिगच्छति। किं कुर्वती। जनानां प्राणिनां वयुना प्रज्ञानानि अभिपश्यन्ती साक्षित्वेनावलोकयन्ती । कीदृशी सा। दिवो दुहिता दुहितृस्थानीया भुवनस्य भूतजातस्य पत्नी पालयित्री । परि जिगातीत्यन्वयः ॥

English translation:

“Exerting herself, she approaches rapidly from afar (to give light) to the five classes of men, witnessingthe thoughts of men, the daughter of heaven, the benefactress of living beings.”

This is the very one who, hitching herself up out of the distance, circles around the five settlements in a single day,
looking upon the patterns of the peoples—the Daughter of Heaven, mistress of the world.

The initial eṣā́syā́“this very one” (fem.) matches eté tyé “these very ones” (masc.) opening the previous vs., referring to her beams.

As Oldenberg points out, pāda a lacks a syllable (even reading, as expected, s i yā́). He tentatively suggests yuyujānā́. It is certainly the case that yujāná-, which is fairly common, never appears in this post-caesura position, while the four occurrences of yuyujāná- are all post-caesura. But it is difficult to explain why the corruption would have occurred – perhaps haplology in the sequence (s i )yā́yuyu(jānā́)? The “patterns of the peoples” (vayúnāni jánānām) seem almost to be the human equivalent of the daívyāni vratā́ni of 3c.

The pāda-final pres. jigāti picks up the aor. forms to the same root, also pādafinal, ā́gāt (1b), ā́guḥ (3b), but it also plays against the likewise redupl. ajīgaḥ at the end of 1d, belonging to the separate root √gṛ ‘awaken’.

She yokes her chariot far away, and swiftly visits the lands where the Five Tribes are settled,
Looking upon the works and ways of mortals, Daughter of Heaven, the world’s Imperial Lady.

Dort hat sie zur Fahrt aus der Ferne angespannt; sie umkreist am gleichen Tage die fünf Länder, die Wege der Menschen beschauend, des Himmels Tochter, die Herrin der Welt.

Den Wagen schirrend fährt sie aus der Ferne in einem Tage durch die fünf Geschlechter; der Menschen Werke fort und fort beschauend, des Himmels Tochter und der Welt Gebietrin.

Та, что запрягла (коней) вдалеке,
Обьезжает пять (людских) поселений за один день,
Озирая приметы людей,
Дочь неба, госпожа вселенной.

• उषाः
• वसिष्ठः
• विराट्त्रिष्टुप्
• धैवतः

अब उषा को रूपकालङ्कार से वर्णन करते हैं।

पदार्थान्वयभाषाः - (एषा) यह उषा (जनानां) मनुष्यों को (वयुना) प्राप्त होकर (अभिपश्यन्ती) भले प्रकार देखती हुई (दिवः दुहिता) द्युलोक की कन्या और (भुवनस्य पत्नी) संसार की पत्नीरूप है। (स्या) वह उषा (युजाना स्या) योग को प्राप्त होती हुई (पराकात्) दूर देश से (पञ्च क्षितीः) पृथिवीस्थ पाँच प्रकार के मनुष्यों को (परिसद्यः) सदा के लिये (जिगाति) जागृति उत्पन्न करती है॥४॥

भावार्थभाषाः - इस मन्त्र में उषा को द्युलोक की कन्या और संसार की पत्नीस्थानीय माना गया है, जिसका तात्पर्य यह है कि इसको द्युलोक से उत्पन्न होने के कारण “कन्या” और पृथिवीलोक पर आकर सर्वभोग्या=सबके भोगने योग्य होने से “पत्नी” कथन की गयी है। उषा में पत्नी भाव का आरोप करने से तात्पर्य यह है कि यह प्रतिदिन प्रातःकाल सब संसारी जनों को उद्बोधन करती है कि तुम उठकर जागो, परमात्मा में जुड़ो और अपनी दिनचर्या में प्रवृत्त होकर अपने-अपने कार्यों को विधिवत् करो, यह मन्त्र का भाव है। पृथिवीस्थ पाँच प्रकार के मनुष्यों का वर्णन पीछे कर आये हैं, इसलिये यहाँ आवश्यकता नहीं ॥४॥

पदार्थान्वयभाषाः - (एषा) इयमुषाः (जनानाम्) मनुष्यान् (वयुना) प्राप्य (अभिपश्यन्ती) सम्यक् पश्यन्ती (दिवः दुहिता) द्युलोकस्य कन्या तथा च (भुवनस्य पत्नी) संसारस्य पत्नीरूपा अस्ति (स्या) सैवोषाः (युजाना स्या) योगं लभमाना (पराकात्) दूरस्थदेशात् (पञ्चक्षितीः) पृथिवीस्थान् पञ्चधा मनुष्यान् (परिसद्यः) शश्वदर्थं (जिगाति) प्राप्नोति। जिगातीति गतिकर्म्मसु पठितम्।निघ० २।१४ ॥४॥

• देवता - उषाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

वाजि꣡नीवती सू꣡रियस्य यो꣡षा
चित्रा꣡मघा राय꣡ ईशे व꣡सूनाम्
ऋ꣡षिष्टुता जर꣡यन्ती मघो꣡नी
उषा꣡ उछति व꣡ह्निभिर् गृणाना꣡

Strata
Normal on metrical evidence alone

Pāda-label
genre M
genre M
genre M
genre M

Morph
sū́ryasya ← sū́rya- (nominal stem)
{case:GEN, gender:M, number:SG}

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

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

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

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

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

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

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

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

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

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

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

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

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

वा॒जिनी॑ऽवती । सूर्य॑स्य । योषा॑ । चि॒त्रऽम॑घा । रा॒यः । ई॒शे॒ । वसू॑नाम् ।
ऋषि॑ऽस्तुता । ज॒रय॑न्ती । म॒घोनी॑ । उ॒षाः । उ॒च्छ॒ति॒ । वह्नि॑ऽभिः । गृ॒णा॒ना ॥

• vājinīvatī ← vājinīvat
• [noun], nominative, singular, feminine
• “rich; rich in horses.”

• sūryasya ← sūrya
• [noun], genitive, singular, masculine
• “sun; Surya; sūrya [word]; right nostril; twelve; Calotropis gigantea Beng.; sūryakānta; sunlight; best.”

• yoṣā
• [noun], nominative, singular, feminine
• “woman; puppet; daughter.”

• citrāmaghā ← citrāmagha
• [noun], nominative, singular, feminine

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

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

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

• ṛṣiṣṭutā ← ṛṣiṣṭuta
• [noun], nominative, singular, feminine

• jarayantī ← jaray ← √jṛ
• [verb noun], nominative, singular
• “jāray; digest; consume.”

• maghony ← maghonī ← maghavan
• [noun], nominative, singular, feminine
• “big.”

• uṣā ← uṣāḥ ← uṣas
• [noun], nominative, singular, feminine
• “Ushas; dawn; uṣas [word]; morning.”

• ucchati ← vas
• [verb], singular, Present indikative
• “dawn; shine.”

• vahnibhir ← vahnibhiḥ ← vahni
• [noun], instrumental, plural, masculine
• “fire; digestion; Plumbago zeylanica; Agni; vahni; draft horse; three; sacrificial fire; Vahni; gold; southeast; citron; charioteer; leader.”

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

वाजिनीवती बह्वन्ना। यद्यप्युषोनामैतत् तथापि चित्रामघा इत्यस्याप्युषोनामकस्य पृथग्विद्यमानत्वादत्रैको योगरूढोऽवगन्तव्यः। सूर्यस्य योषा योषित् ‘चित्रामघा विचित्रधना विचित्ररश्म्याख्यधना वा रायः धनस्याविशिष्टस्य तस्य वसूनां देवमनुष्यादिसर्वाश्रयाणां धनानां च ईशे ईष्टे । अथवा वसवो वासका रश्मयः । तेषामपीष्टे । ऋषिष्टुता ऋषिभिः स्तुता जरयन्ती प्राणिजातानि । उषाः खलु पुनःपुनरावर्तमाना प्राणिनामायुः क्षपयति । मघोनी धनवती उषाः वह्निभिः कर्मवोढृभिर्यजमानैः गृणाना स्तूयमाना उच्छति विभानं करोति ॥

English translation:

“The bride Sūrya, the distributress (of food), the possessor of wonderful wealth, she rules overtreasures (of every kind) of riches; hymned by the ṛṣis, the waster away of life, the mistress of opulence, sherises glorified by the offerers (of oblations).”

Possessed of prize mares, the maiden of the Sun who brings bright bounties has dominion over wealth, over goods.
Praised by seers, awakening (the world), bounteous Dawn dawns, being hymned by the conveyors (of songs/oblations).

citrá- reappears in b (cf. 2c and 3b).

The polarized position of the phrases ṛ́ṣiṣṭutā (beg. of c) and váhnibhir gṛṇānā́ (end of d) helps anchor the application of váhni- ‘conveyor’ to ‘conveyor of ritual offerings’, since ‘praised by seers’ is unambiguous. Cf. also I.48.11 yé tvā grṇ̥ ánti váhnayaḥ.

She who is rich in spoil, the Spouse of Surya, wondrously opulent, rules all wealth and treasures.
Consumer of our youth, the seers extol her: lauded by priests rich Dawn shines out refulgent.

Die Belohnungen bringende Maid des Surya mit prächtigen Geschenken gebeut über Reichtum, über Schätze. Von den Rishi´s besungen geht die gabenreiche Usas die Welt erweckend auf, von den Wortführern gepriesen.

Des Sonnengottes labungsreiche Gattin, an Schätzen reich, besitzt der Güter Fülle; Gerühmt von Sängern, mächtig, Leben weckend erstrahlt sie hell, gepriesen von den Priestern.

Несущая награду возлюбленная Сурьи,
С блестящими дарами, она повелевает богатством, благами.
Восхваленная мудрецами, пробуждающая, щедрая
Ушас зажигается, воспеваемая ведущими (речь).

• उषाः
• वसिष्ठः
• विराट्त्रिष्टुप्
• धैवतः

अब उषा को अन्नादिऐश्वर्य्य की देनेवाली कथन करते हैं।

पदार्थान्वयभाषाः - (उषाः) यह उषा देवी (वाजिनीवती) अन्नादि पदार्थों के देनेवाली (चित्रामघा) नाना प्रकार के ऐश्वर्य्यवाली (वसूनां रायः ईशे) वसुओं के धन की स्वामिनी (मघोनी) ऐश्वर्य्यवाली (वह्निभिः) याज्ञिक कर्मों में प्रेरक (ऋषिस्तुता) ऋषियों द्वारा स्तुति को प्राप्त और (उच्छति) प्रकाश को प्राप्त होकर (जरयन्ती) अन्धकारादि दोषों को निवृत्त करती हुई (सूर्यस्य योषा) सूर्य्य के स्त्रीभाव को (गृणाना) ग्रहण करती है॥५॥

भावार्थभाषाः - इस मन्त्र में रूपकालङ्कार से उषा को सूर्य्य की स्त्री वर्णन किया गया है, जिसका तात्पर्य यह है कि प्रातःकाल पूर्वदिशा में जो रक्तवर्ण की दीप्ति सूर्योदय के समय उत्पन्न होती है, उसका नाम “उषा” है। द्युलोक उसका पितास्थानीय और सूर्य्य पतिस्थानीय माना गया है, क्योंकि वह द्युलोक में उत्पन्न होती और सूर्य्य उसका भोक्ता होने के कारण उसको पतिरूप से वर्णन किया गया है, या यों कहो कि सूर्य्य की रश्मिरूप उषा सूर्य्य की शोभा को बढ़ाती और सदैव उसके साथ रहने के कारण उसको योषारूप से वर्णन किया गया है और जो कई एक मन्त्रों में उषा को सूर्य्य की पुत्री वर्णन किया गया है, वह द्युलोक के भाव से है, सूर्य्य के अभिप्राय से नहीं ॥ तात्पर्य यह है कि यही “उषा” अन्नादि सब धनों के देनेवाली है, क्योंकि यही अन्धकार को दूर करके सब मनुष्यों को अपने-अपने काम में लगाती और यज्ञादि शुभ कार्य्य करने के लिए प्रेरणा करती है। ऋषि लोग प्रातःकाल में इसकी स्तुति करते हुए यज्ञादि कार्य्यों में प्रवृत्त होते और “सहस्रशीर्षादि” यजु० ३२।२॥ मन्त्रों में परमात्मा के विराट् स्वरूप का वर्णन करते हुए सर्व ऐश्वर्य्य को प्राप्त होते हैं, इसीलिए यहाँ उषा को विशेषरूप से वर्णन किया गया है ॥५॥

पदार्थान्वयभाषाः - (उषाः) उषा देवी अन्नादिपदार्थप्रदा (चित्रामघा) ऐश्वर्य्यवती (वसूनां रायः ईशे) सर्वस्वामिनी (वह्निभिः) स्वतेजोभिः (ऋषिष्टुता) ऋषिभिरीड्या (उच्छति) प्रकाशवती (जरयन्ती) तमांसि निवर्त्तयन् (सूर्यस्य योषा) आदित्यस्य स्त्रीभावं (गृणाना) गृह्णातीत्यर्थः ॥५॥

• देवता - उषाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

प्र꣡ति द्युताना꣡म् अरुषा꣡सो अ꣡श्वाश्
चित्रा꣡ अदृश्रन्न् उष꣡सं व꣡हन्तः
या꣡ति शुभ्रा꣡ विश्वपि꣡शा र꣡थेन
द꣡धाति र꣡त्नं विधते꣡ ज꣡नाय

Strata
Normal on metrical evidence alone

Pāda-label
genre M
genre M
genre M
genre M

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

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

dyutānā́m ← √dyut- (root)
{case:ACC, gender:F, number:SG, tense:AOR, voice:MED}

práti ← práti (invariable)
{}

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

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

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

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

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

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

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

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

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

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

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

vidhaté ← √vidh- (root)
{case:DAT, gender:M, number:SG, tense:AOR, voice:ACT}

प्रति॑ । द्यु॒ता॒नाम् । अ॒रु॒षासः॑ । अश्वाः॑ । चि॒त्राः । अ॒दृ॒श्र॒न् । उ॒षस॑म् । वह॑न्तः ।
याति॑ । शु॒भ्रा । वि॒श्व॒ऽपिशा॑ । रथे॑न । दधा॑ति । रत्न॑म् । वि॒ध॒ते । जना॑य ॥

• prati
• [adverb]
• “towards; per; regarding; respectively; according to; until.”

• dyutānām ← dyut
• [verb noun], accusative, singular
• “shine; inflame.”

• aruṣāso ← aruṣāsaḥ ← aruṣa
• [noun], nominative, plural, masculine
• “red; red.”

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

• citrā ← citrāḥ ← citra
• [noun], nominative, plural, masculine
• “manifold; extraordinary; beautiful; divers(a); varicolored; bright; bright; bright; outstanding; agitated; aglitter(p); brilliant; painted; obvious; patched; bizarre.”

• adṛśrann ← adṛśran ← dṛś
• [verb], plural, Root aorist (Ind.)
• “see; observe; view; visit; look; learn; meet; read; teach; examine; watch; see; notice; perceive; diagnose; travel to; show; detect; know; know; understand; understand; follow.”

• uṣasaṃ ← uṣasam ← uṣas
• [noun], accusative, singular, feminine
• “Ushas; dawn; uṣas [word]; morning.”

• vahantaḥ ← vah
• [verb noun], nominative, plural
• “transport; bring; marry; run; drive; vāhay; drive; run; pull; nirvāpay; blow; transport; discharge; assume; remove.”

• yāti ← yā
• [verb], singular, Present indikative
• “go; enter (a state); travel; disappear; reach; come; campaign; elapse; arrive; drive; reach; leave; run; depart; ride.”

• śubhrā ← śubhra
• [noun], nominative, singular, feminine
• “white; beautiful; attractive; śubhra [word]; light.”

• viśvapiśā ← viśva
• [noun]
• “all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

• viśvapiśā ← piśā ← piś
• [noun], instrumental, singular, masculine
• “decoration.”

• rathena ← ratha
• [noun], instrumental, singular, masculine
• “chariot; warrior; ratha [word]; Dalbergia oojeinensis; rattan.”

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

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

• vidhate ← vidh
• [verb noun], dative, singular
• “worship; offer.”

• janāya ← jana
• [noun], dative, singular, masculine
• “people; national; man; relative; jan; Janaloka; person; jana [word]; man; attendant; Jana; foreigner; inhabitant; group.”

द्युतानां द्योतमानाम् उषसं वहन्तः धारयन्तः अरुषासः आरोचमानाः चित्राः चायनीयाः अश्वाः प्रति अदृश्रन् प्रतिदृश्यन्ते । सा चोषाः शुभ्रा दीप्यमाना विश्वपिशा बहुरूपेण रथेन याति सर्वत्र गच्छति। विधते परिचरते जनाय रत्नं रमणीयं धनं दधाति ददाति च ॥

English translation:

“The bright and wondrous steeds, conveying the resplendent Uṣas, are visible; she advances, radiantin her every-way-moving chariot; she bestows wealth upon the man who practises sacred rites.”

The ruddy, bright horses have become visible opposite, conveying the flashing Dawn.
She drives, the resplendent one, with a chariot entirely ornamented; she establishes treasure for the person who distributes it.

And citrá- again, for the third time opening a b pāda.

The metaphorical use of váhni- found in the previous vs. contrasts with the literal use (well, as literal as the RV gets) of the participle váhantaḥ ‘conveying’ referring to Dawn’s horses (áśvāḥ).

Apparent are the steeds of varied colour, the red steeds carrying resplendent Morning.
On her all-lovely car she comes, the Fair One, and brings rich treasure for her faithful servant.

Wieder sind die rötlichen Rosse erschienen, die prächtigen, die die leuchtende Usas fahren. Die Schmucke kommt auf allverziertem Wagen; sie bringt dem dienenden Menschen ein Kleinod.

Es zeigten sich die rothen Flammenrosse, die glanzbegabte Morgenröthe fahrend; Die schöne kommt auf strahlenreichem Wagen und schenket Schatz dem Manne, der ihr dienet.

Показались алые кони, яркие,
Везущие сверкающую Ушас.
Едет прекрасная на разукрашенной колеснице,
Она наделяет сокровищами почитающего (ее) человека.

• उषाः
• वसिष्ठः
• आर्षीत्रिष्टुप्
• धैवतः

पदार्थान्वयभाषाः - (उषसं) उषःकाल को (वहन्तः) धारण करता हुआ सूर्य्य (विश्वपिशा) संसार के अन्धकार को मर्दन करनेवाले (शुभ्रा) सुन्दर (रथेन) वेग से (याति) गमन करता और (रत्नं दधाति) रत्नों को धारण करता हुआ (जनाय) मनुष्यों के लिए (विधते) विभाग करता है, (चित्राः अश्वाः) जिसमें विविधवेगवाली किरणें (अदृश्यन्) देखी जाती हैं और जो (प्रतिद्युतानां) प्रत्येक दीप्ति के लिए (अरुषासः) प्रकाश करनेवाली हैं॥६॥

भावार्थभाषाः - उषःकाल का आश्रय सूर्य्य प्रत्यक्षरूप से नानाप्रकार की किरणों को धारण करता हुआ संसार में अव्याहतगति होकर विचरता और उसकी दीप्ति से नानाप्रकार के ऐश्वर्य्य प्राप्त होते हैं। इनको रत्नों का विभाग करनेवाला कथन किया गया है अर्थात् सूर्य्य के प्रकाश होने पर ही सब प्राणी वर्ग अपना-अपना भरण-पोषण करते और कर्मानुसार रत्नादि धनों की प्राप्ति में प्रवृत्त होते हैं ॥६॥

पदार्थान्वयभाषाः - (उषसम्) उषःकालं (वहन्तः) दधानः सूर्य्यः (याति) गच्छति (शुभ्रा) शोभनेन (विश्वपिशा) सम्पूर्णसंसारस्यान्धकारनाशकेन (रथेन) वेगेन याति। अन्यच्च (जनाय) मनुष्याय (रत्नम्) धनं (विधते) योग्याय विभक्तरूपेण सम्पूर्णं प्रयच्छतीत्यर्थः। यस्मिन् सूर्य्ये (विचित्रा) नानावर्णवन्त्यः (अश्वाः) रश्मयः (अदृश्यन्) दृश्यन्ते ताः (प्रतिद्युतानाम्) प्रत्येकदीप्त्यर्थं (अरुषासः) प्रकाशं कुर्वत्यः ताश्च तदाश्रिता इत्यर्थः॥६॥

• देवता - उषाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

सत्या꣡ सत्ये꣡भिर् महती꣡ मह꣡द्भिर्
देवी꣡ देवे꣡भिर् यजता꣡ य꣡जत्रैः
रुज꣡द् दॄळ्हा꣡नि+ द꣡दद् उस्रि꣡याणाम्
प्र꣡ति गा꣡व उष꣡सं वावशन्त

Strata
Normal on metrical evidence alone

Pāda-label
genre M
genre M
genre M
genre M

Morph
mahádbhiḥ ← mahā́nt- (nominal stem)
{case:INS, gender:M, number:PL}

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

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

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

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

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

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

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

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

dr̥ḷhā́ni ← √dr̥h- (root)
{case:NOM, gender:N, number:PL, non-finite:PPP}

ruját ← √ruj- (root)
{number:SG, person:3, mood:INJ, tense:PRS, voice:ACT}

usríyāṇām ← usríya- (nominal stem)
{case:GEN, gender:F, number:PL}

gā́vaḥ ← gáv- ~ gó- (nominal stem)
{case:NOM, gender:M, number:PL}

práti ← práti (invariable)
{}

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

vāvaśanta ← √vāś- (root)
{number:PL, person:3, mood:INJ, tense:PRF, voice:MED}

स॒त्या । स॒त्येभिः॑ । म॒ह॒ती । म॒हत्ऽभिः॑ । दे॒वी । दे॒वेभिः॑ । य॒ज॒ता । यज॑त्रैः ।
रु॒जत् । दृ॒ळ्हानि॑ । दद॑त् । उ॒स्रिया॑णाम् । प्रति॑ । गावः॑ । उ॒षस॑म् । वा॒व॒श॒न्त॒ ॥

• satyā ← satya
• [noun], nominative, singular, feminine
• “true; real; real; faithful; good.”

• satyebhir ← satyebhiḥ ← satya
• [noun], instrumental, plural, masculine
• “true; real; real; faithful; good.”

• mahatī ← mahat
• [noun], nominative, singular, feminine
• “large; eminent; great; loud; dangerous; strong; long; high; much(a); mahant [word]; ample; very; great; adult; important; dark; high; abundant; violent; remarkable; mighty; big; long.”

• mahadbhir ← mahadbhiḥ ← mahat
• [noun], instrumental, plural, masculine
• “large; eminent; great; loud; dangerous; strong; long; high; much(a); mahant [word]; ample; very; great; adult; important; dark; high; abundant; violent; remarkable; mighty; big; long.”

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

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

• yajatā ← yajata
• [noun], nominative, singular, feminine
• “holy; august; sacrificial.”

• yajatraiḥ ← yajatra
• [noun], instrumental, plural, masculine
• “adorable.”

• rujad ← rujat ← ruj
• [verb], singular, Present injunctive
• “break; bend.”

• dṛﾱhāni ← dṛḍha
• [noun], accusative, plural, neuter
• “hard; intense; firm; fixed; resolute; mesomorphic; grim; dṛḍha [word]; rainproof; sturdy; shut; firm; insoluble; strong; tough; tight.”

• dadad ← dadat ← dā
• [verb], singular, Present injunctive
• “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.”

• usriyāṇām ← usriyā
• [noun], genitive, plural, feminine
• “cow; dairy product.”

• prati
• [adverb]
• “towards; per; regarding; respectively; according to; until.”

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

• uṣasaṃ ← uṣasam ← uṣas
• [noun], accusative, singular, feminine
• “Ushas; dawn; uṣas [word]; morning.”

• vāvaśanta ← vāś
• [verb], plural, Plusquamperfect
• “bellow; howl; sing; moo; shout.”

सत्या अन्यैरबाध्या महती पूजनीया प्रवृद्धा वा गुणैः देवी द्योतमाना यजता यजनीयोषाः सत्येभिः सत्यैः महद्भिः देवैः यजत्रै. उक्तलक्षणैः किरणैर्निपातभाग्भिरन्यैर्देवैर्वा सहिता सती दृळहानि अत्यन्तं स्थिराणि तमांसि रुजत् भिनत्ति । उस्रियाणाम् । गोनामैतत् । उत्स्राविण आसां भोगा इति तद्व्युत्पत्तिः । तासां संचाराय ददत् ददाति । सामर्थ्यात् प्रकाशमित्यर्थः । अथवोस्रिया गा ददत् ददाति स्तोतृभ्यः । किंच गावः । उपलक्षणमेतत् । सर्वेऽपि तमोऽवरुद्धाः प्राणिनः उषसं वावशन्त उशन्ति कामयन्ते । विशेषेण गवां प्रभाते संचारार्थमुषसोऽपेक्षितत्वात्तासां प्राधान्येनोक्तिः ॥

English translation:

“True with the truthful, great with the great, divine with the deities, adorable with adorable, she dispersesthe solid (glooms), she displays (the pastures) of the cattle; all creatures, the cattle especially, are longing for theDawn.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

True with the truthful: satya satyebhir mahatī mahadbhir, devī devebhir yajatā yajatraiḥ: may apply tokiraṇaiḥ, rays– rays of dawn– or anyair devaiḥ, with other deities, associated with whom the Dawn is true,mighty and adorable

True along with the true ones, great with the great, goddess with the gods, worshipful with the worshipful—
she broke the fastnesses, she will give of the dawn-red (cows): the cows keep bellowing in response to Dawn.

The first hemistich consists of four consecutive etymological figures, all nom. sg. fem. + instr. pl. masc. — simple but effective.

On cd see Hoffmann (Injunk. 134). 99

True with the True and Mighty with the Mighty, with Gods a Goddess, Holy with the Holy,
She brake strong fences down and gave the cattle: the kine were lowing as they greeted Morning.

Die Wahrhafte soll mit den Wahrhaften, die Große mit den Großen, die Göttin mit den Göttern, die Opferwürdige mit den Opferwürdigen die Verschlüsse erbrechen und Kühe verschenken. Die Rinder brüllen der Usas entgegen.

Mit guten gut, erhaben mit erhabnen mit Göttern Göttin, heilig mit den heil’gen, Zerbricht sie Festen, theilet aus die Kühe, der Morgenröthe jauchzten zu die Stiere.

Истинная с истинными, великая с великими,
Богиня с богами, достойная жертв с достойными жертв -
Пусть она проломит твердыни (и) подарит коров!
Мычат коровы навстречу Ушас.

• उषाः
• वसिष्ठः
• आर्षीत्रिष्टुप्
• धैवतः

पदार्थान्वयभाषाः - (देवी) दिव्यगुणयुक्त (सत्या) सत्यरूपा (सत्येभिः) सत्यवादियों से मान को प्राप्त (महती) बड़ी (महद्भिः देवेभिः यजता) बड़े-बड़े विद्वानों से वर्णित (यजत्रैः) याज्ञिक लोगों से सेवित (दृळ्हानि रुजत्) बड़े अन्धकार को दूर करनेवाली (उस्रियाणां प्रति) अधिकारियों के प्रति (गावः ददत्) किरणों को देनेवाली (उषसं) उषा की (वावशन्त) सब प्राणी कामना करते हैं॥७॥

भावार्थभाषाः - इस मन्त्र में “उषा” का महत्त्व वर्णन किया गया है, क्योंकि विद्वान् लोग उषःकाल में ही परमात्मा की स्तुति करते, बड़े-बड़े याज्ञिक महात्मा इसी काल में यज्ञ करते, गोपाल लोग गौओं का सत्कार करते और सब कर्मकाण्डी पुरुष उषःकाल की इच्छा करते हैं, क्योंकि इसी काल में सब वैदिककर्मों का प्रारम्भ होता है अर्थात् सन्ध्या-अग्निहोत्र, जप, तप आदि सब अनुष्ठान इसी काल में किये जाते हैं, इसलिए यह उषा सब के कामना करने योग्य है ॥७॥

पदार्थान्वयभाषाः - (देवी) दिव्यगुणयुक्ता (सत्या) सत्यरूपा (सत्येभिः) सत्यवादिभिः वर्णिता (महती) बृहती (महद्भिः देवेभिः यजता) (दृळ्हानि) निविडानि तमांसि (रुजत्) छिनत्ति (गावः) रश्मयः (ददत्) प्रकाशं ददत् अन्धकारविनाशाय (गावः ददत्) किरणप्रदा भवन्तीत्यर्थः, एवंविधा (उषसं) तामुषसं सर्वप्राणिनः (वावशन्त) वाञ्छन्ति ॥७॥

• देवता - उषाः
• ऋषिः - वसिष्ठः
• छन्दः - त्रिष्टुप्

नू꣡ नो गो꣡मद् वीर꣡वद् धेहि र꣡त्नम्
उ꣡षो अ꣡श्वावद् पुरुभो꣡जो अस्मे꣡
मा꣡ नो बर्हिः꣡ पुरुष꣡ता निदे꣡ कर्
यूय꣡म् पात सुअस्ति꣡भिः स꣡दा नः

Strata
Normal on metrical evidence alone

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

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

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

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

nú ← nú (invariable)
{}

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

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

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

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

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

úṣaḥ ← uṣás- (nominal stem)
{case:VOC, gender:F, number:SG}

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

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

mā́ ← mā́ (invariable)
{}

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

nidé ← níd- (nominal stem)
{case:DAT, gender:F, number:SG}

puruṣátā ← puruṣátā- (nominal stem)
{case:INS, gender:F, 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}

नु । नः॒ । गोऽम॑त् । वी॒रऽव॑त् । धे॒हि॒ । रत्न॑म् । उषः॑ । अश्व॑ऽवत् । पु॒रु॒ऽभोजः॑ । अ॒स्मे इति॑ ।
मा । नः॒ । ब॒र्हिः । पु॒रु॒षता॑ । नि॒दे । कः॒ । यू॒यम् । पा॒त॒ । स्व॒स्तिऽभिः॑ । सदा॑ । नः॒ ॥

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

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

• gomad ← gomat
• [noun], accusative, singular, neuter
• “rich in cattle; bovine.”

• vīravad ← vīravat
• [noun], accusative, singular, neuter
• “rich in men.”

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

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

• uṣo ← uṣaḥ ← uṣas
• [noun], vocative, singular, feminine
• “Ushas; dawn; uṣas [word]; morning.”

• aśvāvat
• [noun], accusative, singular, neuter
• “rich in horses.”

• purubhojo ← puru
• [noun]
• “many; much(a); very.”

• purubhojo ← bhojaḥ ← bhojas
• [noun], accusative, singular, neuter
• “advantage; utility; food.”

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

• mā
• [adverb]
• “not.”

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

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

• puruṣatā ← puruṣa
• [noun], masculine
• “man; man; Puruṣa; puṃvajra; puruṣa; servant; puruṣa [word]; assistant; soldier; soul; commoner; generation; people; doll.”

• puruṣatā ← tā
• [noun], instrumental, singular, feminine
• “state; Lakshmi.”

• nide ← nid
• [noun], dative, singular, feminine
• “derision; scoffer; contempt.”

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

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

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

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

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

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

हे उषः नु नः अस्मभ्यं गोमत् बहुभिर्गोभिर्युक्तं वीरवत् वीरैः पुत्रैरुपेतं रत्नं रमणीयं धनं पुरुभोजः बह्वन्नं च अस्मे अस्मासु धेहि देहि । पादभेदादस्मे इति पुनरभिधानम् । नः अस्माकं बर्हिः यज्ञं पुरुषता पुरुषतायां पुरुषसमूहेषु । अस्मत्सदृशेष्वित्यर्थः । निदे निन्दायै मा कः मा कार्षीः । यथा ते निन्दन्ति तथा मा कुर्वित्यर्थः ॥ ॥ २२ ॥

English translation:

“Bestow upon us, Uṣas, wealth, comprising cattle horses, abundant food, and male offspring; let not oursacrifice incur reproach among men; and do you (gods), ever cherish us with blessings.”

Now, o Dawn, establish for us a treasure consisting of cows, of heroes, and of horses, providing much nourishment to us.
Do not put our ritual grass to scorn among men. – Do you protect us always with your blessings.

Since it directly follows vāvaśanta ‘(the cows) keep bellowing (7d)’, nū́no opening the vs. is surely meant to evoke the root √nu ‘bellow, roar’, also used of bovines, with its (pseudo?) intensive (á)nūnot (also nónuv-), though of course it really consists of particle followed by enclitic pronoun.

O Dawn, now give us wealth in kine and heroes, and horses, fraught with manifold enjoyment.
Protect our sacred grass from man’s reproaches. Preserve us evermore, ye Gods, with blessings.

Nun bring das Kleinod, Usas, in Rindern, in Mannen, in Rossen bestehend, das vielen zugute kommt! Laß unser Barhis nicht vor den Menschen schmähen!-Behütet ihr uns immerdar mit eurem Segen!

Nun gib uns Gut an Rindern reich und Männern, an Rossen und an Nahrung, Morgenröthe, Halt fern von unsrer Streu der Menschen Tadel; ihr Götter, schützt uns stets mit eurem Segen.

Надели нас сокровищами из коров, мужей,
Коней, (сокровищем), о Ушас, богатым наслаждениями!
Не дай хулить среди людей нашу жертвенную солому!
Защищайте вы нас всегда (своими) милостями!

• उषाः
• वसिष्ठः
• निचृत्त्रिष्टुप्
• धैवतः

अब उषःकाल में प्रार्थना का विधान कथन करते हैं।

पदार्थान्वयभाषाः - हे परमात्मन् ! (अस्मे) हमारे लिए (अश्वावत्) अश्वोंवाले यान दें, (पुरुभोजः) अनेक प्रकार के भोग प्रदान करें, (नु) निश्चय करके (नः) हमको (गोमत् वीरवत्) पुष्ट इन्द्रियोंवाले वीर पुरुष और (रत्नं) रत्न तथा ऐश्वर्य्य (धेहि) प्रदान करें और (पुरुषता) पुरुषसमूह में (नः) हमारे (बर्हिः) यज्ञ की (निदे) निन्दा (मा) मत (कः) हो और (नः) हमको (यूयं) आप (स्वस्तिभिः) स्वस्तिवाचनों से (सदा) सदा (पात) पवित्र करें॥८॥

भावार्थभाषाः - परमात्मा उपदेश करते हैं कि हे याज्ञिक तथा विद्वान् पुरुषो ! तुम सदा उषःकाल में यह प्रार्थना करो कि हे भगवन् ! आप हमें विविध प्रकार के यानादि पदार्थ और दृढ इन्द्रियोंवाली पुत्र-पौत्रादि सन्तति प्रदान करें। हमारे यज्ञ की कोई निन्दा न करे, प्रत्युत सब अनुष्ठानी बन कर हमारे सहकारी हों। हम निन्दित कर्मों के अपयश से सदैव भयभीत रहें। आप ऐसी कृपा करें कि हम आपसे प्रार्थना करते हुए सदा अपना कल्याण ही देखें। यह उपासक की प्रार्थना करने का प्रकार है ॥८॥ यह ७५वाँ सूक्त समाप्त हुआ ॥

पदार्थान्वयभाषाः - हे परमात्मन् ! (अस्मे) अस्मभ्यं (अश्वावत्) बहुवेगयुक्तं (गोमत्) प्रकाशयुक्तं (वीरवत्) वीरतायुक्तं (पुरुभोजः) भोगप्रदं (रत्नम्) रत्नयुक्तं (नु) निश्चयेन (नः) अस्मान् (धेहि) देहि (नः बर्हिः) अस्मद्यज्ञं (कः) कोऽपि पुरुषो (मा) (निदे) निन्दा मा कार्षीः, निन्दा मा कुर्वित्यर्थः (पुरुषता) जनतायां कदापि निन्दां न (कः) कुर्यादित्यर्थः (यूयम्) भवान् (पात)रक्षतु (सदा) सदैव (नः) अस्मान् इति वयं प्रार्थयामहे ॥८॥ इति पञ्चसप्ततितमं सूक्तम् ॥