०९७

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सायण-भाष्यम्

‘यज्ञे दिवः’ इति दशर्चमष्टमं सूक्तं वसिष्ठस्यार्षं त्रैष्टुभम् । प्रथमैन्द्री तृतीयानवम्योरिन्द्राब्रह्मणस्पती देवता दशम्या इन्द्राबृहस्पती शिष्टानां तु बृहस्पतिः । तथा चानुक्रान्तं - यज्ञे दशैन्द्र्यादि बार्हस्पत्यमन्त्यैन्द्री च तृतीयानवम्यावैन्द्राब्राह्मणस्पत्ये’ इति। आभिप्लविकेषूक्थ्येषु तृतीयसवने स्तोमवृद्धौ ब्राह्मणाच्छंसिन इदमुत्तरं च सूक्तमावापार्थम् । सूत्रितं च–“यज्ञे दिवः’ (आश्व. श्रौ. ७. ९) इति ॥

Jamison Brereton

97 (613)
Indra (1), Br̥haspati (2, 4–8), Indra and
Brahmaṇaspati (3, 9), Indra and Br̥haspati (10)
Vasiṣṭha Maitrāvaruṇi
10 verses: triṣṭubh
According to the Anukramaṇī (whose identifications are reproduced here in the heading) there is a wide array of divine dedicands for the individual verses of this hymn: Indra alone, Br̥haspati alone, Indra and Br̥haspati, and Indra and the more transparently named Brahmaṇaspati (“Lord of the Sacred Formulation”). The hymn is more carefully structured than the random listing would suggest, however.
First, as has often been discussed above, Hanns-Peter Schmidt (1968) has shown that Br̥haspati was originally an epithet of Indra in his priestly role and only gradu ally split off into a separate god. As in IV.50 this divine history is recapitulated in part in the progress of this hymn, though in a different way from the earlier hymn. For most of the hymn only one of the divine figures is on stage at a time: verse 1 has Indra, verse 2 Br̥haspati, and Br̥haspati holds sway in verses 4–8. Even in verse 3, supposedly dedicated to both Indra and Brahmaṇaspati, the two are not depicted together, and in fact the phraseology seems designed to identify Indra as Brahmaṇaspati: the two-word phrase bráhmaṇas pátim “lord of the sacred formula
tion” in pāda b is, it seems, paraphrased with the defining relative clause of d, refer ring to Indra: yó bráhmaṇaḥ …rā́jā “who is king of the sacred formulation,” with “king” substituting for “lord,” thus superimposing the one on the other. What we are claiming here, then, is that in verses 1–8 the divine names Indra and Br̥haspati/ Brahmaṇaspati refer to a single divine figure, Indra.
But when the transparent designation Brahmaṇaspati recurs in verse 9, it is immediately preceded by the dual pronoun vām “you two”; there must therefore now be two divine addressees, and the split between Indra and his epithet has been effected. The last two verses (9–10) call upon them both, using dual verbs, pro
nouns, and vocatives quite insistently. It is because we consider bráhmaṇas páti- an epithet in verse 3 and a divine name in verse 9 that we have translated them differ ently in the two verses. Notice also that Brahmaṇaspati, as opposed to Br̥haspati, is
only found in verses also containing the noun bráhman “sacred formulation.” But the hymn has another divine presence, not named but clearly there, who complicates the identity problem even more. The entire hymn is set on the ritual ground; this scene is set at the very beginning, in verse 1, starting with the word yajñé “at the sacrifice” and continuing with a clear depiction of the locus of ritual offerings, where men and gods (including Indra) meet. But, in the middle verses mentioning only Br̥haspati (4–8), that god is described in ways extremely suggestive of Agni, the ritual fire: he sits on the womb (vs. 4); he is both bright and roaring (vs. 5), bright, golden, and good to enter (vs. 7), and most clearly, in the image of verse 6 he is dark below but possessed of horses like ruddy clouds. All of this phraseol ogy has clear counterparts in descriptions of Agni. Thus, the divine figure Indra/

Br̥haspati is identified here in this ritual context with the ultimate ritually oriented god, Agni. This identification is found elsewhere; see especially V.43.12. It is noteworthy, but not surprising, that the usual mythological association of Indra/Br̥haspati with the Vala cave is entirely absent.

Jamison Brereton Notes

Indra and Bṛhaspati Renou treats this hymn in EVP XV.66-69. For the structure of the hymn and the covert identification of Bṛhaspati (/Indra) with Agni, see published introduction. This identification is argued for extensively by Schmidt (Bṛhaspati und Indra, 62-67, which also contains a complete tr. and philological comm.).

01 यज्ञे दिवो - त्रिष्टुप्

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य॒ज्ञे दि॒वो नृ॒षद॑ने पृथि॒व्या नरो॒ यत्र॑ देव॒यवो॒ मद॑न्ति ।
इन्द्रा॑य॒ यत्र॒ सव॑नानि सु॒न्वे गम॒न्मदा॑य प्रथ॒मं वय॑श्च ॥

02 आ दैव्या - त्रिष्टुप्

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आ दैव्या॑ वृणीम॒हेऽवां॑सि॒ बृह॒स्पति॑र्नो मह॒ आ स॑खायः ।
यथा॒ भवे॑म मी॒ळ्हुषे॒ अना॑गा॒ यो नो॑ दा॒ता प॑रा॒वतः॑ पि॒तेव॑ ॥

03 तमु ज्येष्टम् - त्रिष्टुप्

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तमु॒ ज्येष्ठं॒ नम॑सा ह॒विर्भिः॑ सु॒शेवं॒ ब्रह्म॑ण॒स्पतिं॑ गृणीषे ।
इन्द्रं॒ श्लोको॒ महि॒ दैव्यः॑ सिषक्तु॒ यो ब्रह्म॑णो दे॒वकृ॑तस्य॒ राजा॑ ॥

04 स आ - त्रिष्टुप्

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स आ नो॒ योनिं॑ सदतु॒ प्रेष्ठो॒ बृह॒स्पति॑र्वि॒श्ववा॑रो॒ यो अस्ति॑ ।
कामो॑ रा॒यः सु॒वीर्य॑स्य॒ तं दा॒त्पर्ष॑न्नो॒ अति॑ स॒श्चतो॒ अरि॑ष्टान् ॥

05 तमा नो - त्रिष्टुप्

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तमा नो॑ अ॒र्कम॒मृता॑य॒ जुष्ट॑मि॒मे धा॑सुर॒मृता॑सः पुरा॒जाः ।
शुचि॑क्रन्दं यज॒तं प॒स्त्या॑नां॒ बृह॒स्पति॑मन॒र्वाणं॑ हुवेम ॥

06 तं शग्मासो - त्रिष्टुप्

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तं श॒ग्मासो॑ अरु॒षासो॒ अश्वा॒ बृह॒स्पतिं॑ सह॒वाहो॑ वहन्ति ।
सह॑श्चि॒द्यस्य॒ नील॑वत्स॒धस्थं॒ नभो॒ न रू॒पम॑रु॒षं वसा॑नाः ॥

07 स हि - त्रिष्टुप्

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स हि शुचिः॑ श॒तप॑त्रः॒ स शु॒न्ध्युर्हिर॑ण्यवाशीरिषि॒रः स्व॒र्षाः ।
बृह॒स्पतिः॒ स स्वा॑वे॒श ऋ॒ष्वः पु॒रू सखि॑भ्य आसु॒तिं करि॑ष्ठः ॥

08 देवी देवस्य - त्रिष्टुप्

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दे॒वी दे॒वस्य॒ रोद॑सी॒ जनि॑त्री॒ बृह॒स्पतिं॑ वावृधतुर्महि॒त्वा ।
द॒क्षाय्या॑य दक्षता सखायः॒ कर॒द्ब्रह्म॑णे सु॒तरा॑ सुगा॒धा ॥

09 इयं वाम् - त्रिष्टुप्

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इ॒यं वां॑ ब्रह्मणस्पते सुवृ॒क्तिर्ब्रह्मेन्द्रा॑य व॒ज्रिणे॑ अकारि ।
अ॒वि॒ष्टं धियो॑ जिगृ॒तं पुरं॑धीर्जज॒स्तम॒र्यो व॒नुषा॒मरा॑तीः ॥

10 बृहस्पते युवमिन्द्रश्च - त्रिष्टुप्

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बृह॑स्पते यु॒वमिन्द्र॑श्च॒ वस्वो॑ दि॒व्यस्ये॑शाथे उ॒त पार्थि॑वस्य ।
ध॒त्तं र॒यिं स्तु॑व॒ते की॒रये॑ चिद्यू॒यं पा॑त स्व॒स्तिभिः॒ सदा॑ नः ॥