०५३

• देवता - पवमानः सोमः
• ऋषिः - अवत्सारः
• छन्दः - गायत्री

उ᳓त् ते शु᳓ष्मासो अस्थू
र᳓क्षो भिन्द᳓न्तो अद्रिवः
नुद᳓स्व याः᳓ परिस्पृ᳓धः

Strata
Normal

Pāda-label
genre M;; Oldenberg’s gāyatrī-corpus, cf. Oldenberg (1888: 9f.).
genre M;; Oldenberg’s gāyatrī-corpus, cf. Oldenberg (1888: 9f.).
genre M;; Oldenberg’s gāyatrī-corpus, cf. Oldenberg (1888: 9f.).

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

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

te ← tvám (pronoun)
{case:DAT, number:SG}

út ← út (invariable)

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

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

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

nudásva ← √nud- (root)
{number:SG, person:2, mood:IMP, tense:PRS, voice:MED}

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

yā́ḥ ← yá- (pronoun)
{case:NOM, gender:F, number:PL}

उत् । ते॒ । शुष्मा॑सः । अ॒स्थुः॒ । रक्षः॑ । भि॒न्दन्तः॑ । अ॒द्रि॒ऽवः॒ ।
नु॒दस्व॑ । याः । प॒रि॒ऽस्पृधः॑ ॥

• ut ← ud
• [adverb]
• “up.”

• te ← tvad
• [noun], genitive, singular
• “you.”

• śuṣmāso ← śuṣmāsaḥ ← śuṣma
• [noun], nominative, plural, masculine
• “vigor; energy; fire; hiss; courage.”

• asthū ← 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.”

• rakṣo ← rakṣaḥ ← rakṣas
• [noun], accusative, singular, neuter
• “Rākṣasa; Rakṣas; rakṣas [word].”

• bhindanto ← bhindantaḥ ← bhid
• [verb noun], nominative, plural
• “break; incise; burst; divide; cut; cleave; destroy; cure; disturb; lance; break; distinguish; disclose; pierce; tear; separate; transgress; break open; scratch; penetrate; sever; bribe; grind; betray; fester; strike.”

• adrivaḥ ← adrivas ← adrivat
• [noun], vocative, singular, masculine
• “rocky; petrous.”

• nudasva ← nud
• [verb], singular, Present imperative
• “push; propel; expel; push; move.”

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

• parispṛdhaḥ ← parispṛdh
• [noun], nominative, plural, feminine

हे अद्रिवः ग्राववन् सोम ते तव शुष्मासः शुष्मा वेगाः रक्षः राक्षसान् भिन्दन्तः विदारयन्तः उत अस्थुः उत्तिष्ठन्ति । याः स्पृधः स्पर्धमानाः शत्रुसेना अस्मान् प्रतिबाधन्ते तास्त्वं नुदस्व प्रेरय । बाधस्वेत्यर्थः ॥

English translation:

“(Soma) armed with the stones, your powerful streams rise up scattering the rākṣasas; drive away those who are our adversaries.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The stones: adrivaḥ = stones used to crush the Soma

Your blasts have arisen, splitting the demonic power, you possessor of the stone.
Push aside the challengers all around

The first pāda of this vs. lacks a syllable. It is also identical, save for the last word, the verb, with nearby IX.50.1a út te śúṣmāso īrate (attributed to a different poet, Ucathya Āṅgirasa) – with the disyllabic asthuḥ here replacing the īrate of IX.50.1 and thus responsible for the metrical truncation. The sense of the two verbs úd īrate and úd asthuḥ are essentially identical: ‘arise/have arisen’. One can speculate that either Avatsāra Kāśyapa, a tricky poet, is calling attention to the opening of his poem by the manipulation and metrical truncation of the unimpeachable phrase found in IX.50.1, or that he wanted an aorist and there is no aor. clearly related to the pres. ī́rte, ī́rate (though of course there are aor. forms to its ultimate root √ṛ). Given the near identity of the two pādas, it might have been better had the published translation rendered śúṣmāsaḥ in the same way in both instances, although the two different tr. work better contextually.

As was noted in the published introduction. and as Geldner also points out, this vs. might be more appropriate to Indra, and in particular the voc. adrivaḥ ‘possessor of the stone’ in b is otherwise used almost exclusively of Indra: there are nearly 50 occurrences, of which only one, besides this one, is addressed to anyone but Indra (Varuṇa in VII.89.2). There is in fact nothing in this vs. that imposes or even invites the identification of the 2nd ps. referent as Soma; we only assume it (correctly in my view) because this is a soma hymn.

The syntax of c is slightly unusual, in that the obj. of nudásva is a nominal relative cl.

yā́ḥ parispṛ́dhaḥ “(those) who are the challengers all around,” with the main cl. referent (*tā́ḥ ‘those’) gapped. (See also 3c below.) Generally the gapping of the antecedent to nominal relative clauses is found in “X and which Y” constructions, not when the rel. cl. is not conjoined. It’s worth noting that this pāda is very close semantically to IX.52.3a in the immediately preceding hymn: carúr ná yás tám īṅkhaya “Who is like a pot, give him a shove,” but there the nom. rel. clause carúr ná yáḥ that defines the obj. of the main verb does have an expressed antecedent tám in the main cl. Note that, IX.52 is also attributed to Ucathya, like IX.50, and both hymns contain expressions on which Avatsāra seems to be ringing changes.

On parispṛ́dh- see Scarlatta 666.

O THOU with stones for arms, thy powers, crushing the fiends, have raised themselves:
Chase thou the foes who compass us.

Deine Kräfte sind aufgestiegen, indem sie den Unhold zerspalten, du Herr des Preßsteins. Stoße die Nebenbuhler fort!

Erhoben hat sich deine Kraft, Gespenster spaltend, Schleuderer; Die uns bekämpfen, stosse fort.

• पवमानः सोमः
• अवत्सारः
• निचृद्गायत्री
• षड्जः

पदार्थान्वयभाषाः - (अद्रिवः) हे शस्त्रों को धारण करनेवाले ! (ते शुष्मासः) आपकी शत्रुशोषक शक्तियें राक्षसों का नाश करती हुयी (रक्षः भिन्दन्तः) सदा उद्यत रहती हैं (उदस्थुः) जो आपके द्वेषी हैं, उनकी शक्तियों को वेगरहित करिये॥१॥

भावार्थभाषाः - परमात्मा में राग-द्वेषादि भावों का गन्ध भी नहीं है। जो लोग परमात्मोपदिष्ट मार्ग को छोड़कर यथेष्टाचार में रत हैं, उनके यथायोग्य फल देने के कारण परमात्मा उनका द्वेष्टा कथन किया गया है॥१॥

पदार्थान्वयभाषाः - (अद्रिवः) हे शस्त्रधारिन् ! (ते शुष्मासः) भवतःशत्रुशोषिकाः शक्तयः (रक्षः भिन्दन्तः) रक्षांसि निघ्नन् (उदस्थुः) सदोद्यता भवन्ति | (नुदस्व याः परिस्पृधः) ये भवद्द्वेषिणस्तेषां शक्तीः स्तम्भय॥१॥

• देवता - पवमानः सोमः
• ऋषिः - अवत्सारः
• छन्दः - गायत्री

अया᳓ निजघ्नि᳓र् ओ᳓जसा
रथसंगे᳓ ध᳓ने हिते᳓
स्त᳓वा अ᳓बिभ्युषा हृदा᳓

Strata
Normal

Pāda-label
genre M;; Oldenberg’s gāyatrī-corpus, cf. Oldenberg (1888: 9f.).
genre M;; Oldenberg’s gāyatrī-corpus, cf. Oldenberg (1888: 9f.).
genre M;; Oldenberg’s gāyatrī-corpus, cf. Oldenberg (1888: 9f.).

Morph
ayā́ ← ayám (pronoun)
{case:INS, gender:F, number:SG}

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

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

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

hité ← √dhā- 1 (root)
{case:LOC, gender:N, number:SG, non-finite:PPP}

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

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

hr̥dā́ ← hā́rdi ~ hr̥d- (nominal stem)
{case:INS, gender:N, number:SG}

stávai ← √stu- (root)
{number:SG, person:1, mood:SBJV, tense:PRS, voice:MED}

अ॒या । नि॒ऽज॒घ्निः । ओज॑सा । र॒थ॒ऽस॒ङ्गे । धने॑ । हि॒ते ।
स्तवै॑ । अबि॑भ्युषा । हृ॒दा ॥

• ayā ← idam
• [noun], instrumental, singular, feminine
• “this; he,she,it (pers. pron.); here.”

• nijaghnir ← nijaghniḥ ← nijaghni
• [noun], nominative, singular, masculine

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

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

• rathasaṃge ← saṃge ← saṅga
• [noun], locative, singular, masculine
• “attachment; obstruction; contact; inactiveness; association; saṅga [word]; wish; desire; cooperation; sexual activity.”

• dhane ← dhana
• [noun], locative, singular, neuter
• “wealth; property; money; treasure; prize; dhana [word]; valuable; dhan; capital; fight.”

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

• stavā ← stavai ← stu
• [verb], singular, Present conjunctive (subjunctive)
• “laud; praise; declare; stu.”

• abibhyuṣā ← a
• [adverb]
• “not; akāra; a [taddhita]; a [word]; a; a.”

• abibhyuṣā ← bibhyuṣā ← bhī
• [verb noun], instrumental, singular
• “fear; fear.”

• hṛdā ← hṛd
• [noun], instrumental, singular, neuter
• “heart; heart; mind; breast; hṛd [word].”

हे सोम त्वम् अया अनेन कृतेन ओजसा बलेन निजघ्निः शत्रून् हन्तुं शीलवान् । तं त्वाम् अबिभ्युषा अभीतेन हृदा मनसा युक्तोऽहं रथसङ्गे अस्माकं रथानां सङ्गे हिते शत्रुषु निहिते धने च निमित्ते स्तवै स्तौमि ॥

English translation:

“(You are) by this strength the discomfited (of foes), I praise you with a fearless heart for the sake of (our) line of chariots ranged (against the foe) and for the sake of wealth.”

With this (insightful thought), slamming down with strength when chariots clash and a prize is set,
I will praise with fearless heart.

This vs. sits somewhat oddly in a soma hymn, and its subject, and indeed its general aim, are not clear until the 3rd pāda.

It begins with a fem. instr. demonst. ayā́without expressed referent, and as Renou points out, a number of fem. referents are possible. However, the verb that begins c, stávai ‘I will praise’, makes dhī́- ‘insightful thought’ (or some other reference to a verbal product) quite likely, and the phrase ayā́dhiyā́is in fact fairly common (I.166.13, V.45.11 [2x] [in the hymn adjacent to Avatsāra’s V.44 though V.45 is not attributed to him], VI.71.6, VIII.13.8, 93.17). The supplying of dhī́- here is supported by the contrastive cmpd dūḍhī́- ‘having bad insight’ in the next vs. (3b). On the basis of the Avestan parallel, fem. instr. vācā́‘with speech’ is also a possibility; see below.

Between ayā́and stávai, however, is an image of conflict and contest, with the nom. verbal noun nijaghníḥ ‘slamming down’, the instr. ójasā ‘with strength’, and the loc. phrase rathasaṃgé dháne hité “when chariots clash and a prize is set” - all contributing to a picture of violence seemingly inappropriate to a ritual context. It would be most applicable to Indra, who is the usual subj. of ní √han (e.g., VII.18.18 ní jahi vájram indra), or perhaps to a militant Soma. So the 1st ps. verb stávai ‘I will praise’ that opens the next pāda is a surprise: it is instead the inoffensive poet who has been assimilated to an aggressive warrior or contestant, and it is his act of praising that is implicitly compared to smiting down a rival on the field of conflict. Again Avastsāra seems to have deliberately misled us.

However, the situation is more complex. Geldner (n. 2a) tellingly cites a strikingly similar Avestan passage from the Hom Yašt, Y 10.2 uparǝmciṭ tē hauuanǝm / vaca upa.staomi huxratuuō / yahmi niγne narš aojaŋha “The upper (part of the) mortar I praise with speech, o you of good insight [=Haoma], in which it [=haoma] is pounded down with the strength of a man.” This passage clearly refers to the pressing of the haoma, using the lexeme ni √gan, exact cognate to our ní √han, and also contains the instr. aojaŋha ‘with strength’, identical to our ójasā, as well as the 1st sg. verb ‘I praise’ (staomi to the same root as our 1st sg.

stávai) and an instr. of speech vaca (instead of our proposed *dhiyā́, though in fact fem.

instr. vācā́could fit in our passage just as well). This Avestan parallel must indirectly provide the solution to our puzzle: why is the mild-mannered priest-poet depicted in a scene of such violence? Because the pressing of soma is inherently an act of violence. Our b pāda provides a metaphorical scenario of contest, but nijaghnír ójasā in pāda a simply describes, with the same vocabulary as the Avestan passage, the powerful pounding of the soma stalks.

To enhance this interpr., ‘pounding down’ would be better than ‘slamming down’ for nijaghníḥ.

Thou conquerest thus with might when car meets car, and when the prize is staked:
With fearless heart will I sing praise.

Mit diesem Liede will ich mit Kraft zuschlagend im Wagenkampf bei ausgesetztem Preise furchtlosen Herzens lobsingen.

So sing’ ich nun mit muth’gem Sinn, den Feind erschlagend mit Gewalt, Im Wagenkampf, wenn Preis uns winkt.

• पवमानः सोमः
• अवत्सारः
• गायत्री
• षड्जः

पदार्थान्वयभाषाः - हे परमात्मन् ! आप (अया ओजसा निजघ्निः) अपने इस शत्रुनाशनशील पराक्रम से शत्रु की शक्तियों को शमन करनेवाले हैं। इस से (रथसङ्गे धने हिते) शरीररूप रथ के हितकारक धनादि ऐश्वर्यनिमित्त (अबिभ्युषा हृदा स्तवै) अन्तःकरणों से आपकी स्तुति करते हैं॥२॥

भावार्थभाषाः - जो पुरुष शुभ कार्य करते हुए परमात्मा के उपासनासमय निर्भयता से उसकी समक्षता लाभ करते हैं, वे सदैव तेजस्वी और ब्रह्मवर्चस्वी आदि दिव्यभावों को उपलब्ध करते हैं ॥२॥

पदार्थान्वयभाषाः - हे परमात्मन् ! भवान् (अया ओजसा निजघ्निः) अनेन स्वशत्रुदलनशीलमहाबलेन स्वशत्रुशक्तिशमकोऽस्ति | एतेन (रथसङ्गे धने हिते) शरीररूपरथस्य हितकारकधनाद्यैश्वर्यनिमित्तं (अबिभ्युषा हृदा स्तवै) निवृत्तभयान्तःकरणेन भवन्तं स्तुमः॥२॥

• देवता - पवमानः सोमः
• ऋषिः - अवत्सारः
• छन्दः - गायत्री

अ᳓स्य व्रता᳓नि ना᳓धृ᳓षे
प᳓वमानस्य दूढि᳓या
रुज᳓ य᳓स् त्वा पृतन्य᳓ति

Strata
Normal

Pāda-label
genre M;; Oldenberg’s gāyatrī-corpus, cf. Oldenberg (1888: 9f.).
genre M;; Oldenberg’s gāyatrī-corpus, cf. Oldenberg (1888: 9f.).
genre M;; Oldenberg’s gāyatrī-corpus, cf. Oldenberg (1888: 9f.).

Morph
ādhŕ̥ṣe ← √dhr̥ṣ- (root)
{case:DAT, number:SG}

ásya ← ayám (pronoun)
{case:GEN, gender:M, number:SG}

ná ← ná (invariable)

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

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

pávamānasya ← √pū- (root)
{case:GEN, gender:M, number:SG, tense:PRS, voice:MED}

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

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

tvā ← tvám (pronoun)
{case:ACC, number:SG}

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

अस्य॑ । व्र॒तानि॑ । न । आ॒ऽधृषे॑ । पव॑मानस्य । दुः॒ऽध्या॑ ।
रु॒ज । यः । त्वा॒ । पृ॒त॒न्यति॑ ॥

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

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

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

• nādhṛṣe ← ādhṛṣe ← ādhṛṣ ← √dhṛṣ
• [verb noun]
• “overcome; suppress.”

• pavamānasya ← pū
• [verb noun], genitive, singular
• “purify; filter; blow; purify; purge; sift.”

• dūḍhyā ← dūḍhya
• [noun], instrumental, singular, masculine

• ruja ← ruj
• [verb], singular, Present imperative
• “break; bend.”

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

• tvā ← tvad
• [noun], accusative, singular
• “you.”

• pṛtanyati ← pṛtany
• [verb], singular, Present indikative
• “attack.”

हे सोम पवमानस्य क्षरतो यस्य अस्य तव व्रतानि कर्माणि दूढ्या दुर्बुद्धिना राक्षसेन नाधृषे आधर्षयितुमशक्यानि स त्वं त्वां यः दुर्बुद्धिः शत्रुः पृतन्यति योद्भुमिच्छति तं रुज बाधस्व॥

English translation:

“The prowess of you (Soma) as you are poured forth is irresistible against the malignant (rākṣasas); destroy him who defies you to battle.”

The commandments of this self-purifying one cannot be ventured against by one of bad insight.
Break the one who battles you.

Because ‘commandments’ (vratá-) are especially associated with Varuṇa and Mitra, the beginning of this vs. might also direct the audience to the wrong referent for initial ásya. However, commandments are the property of a number of gods, and nothing else about the phraseology strongly suggests a referent other than Soma. In any case any doubt about the referent is settled by the beginning of b, pávamānasya.

Pāda c is constructed almost exactly like 1c, with a rel. clause serving as obj. of the main clause imperative, here rujá, without expressed antecedent in the main cl. In this case, however, the rel. clause is not nominal but has a full SOV structure: yás tvā pṛtanyáti.

No one with evil thought assails this Pavamana’s holy laws:
Crush him who fain would fight with thee.

Dieses Pavamana´s Vorschriften sind von keinem Übelgesinnten anzutasten. Zerschmettere den, der dich bekämpft!

Kein Bösewicht kann widerstehn den Werken dieses flammenden; Wer dich befeindet, den zerbrich.

• पवमानः सोमः
• अवत्सारः
• निचृद्गायत्री
• षड्जः

पदार्थान्वयभाषाः - (पवमानस्य अस्य) जगत्पावक आपके नियमानुशासन को (दूढ्या) कोई भी दुराचारी (नाधृषे) बाधित नहीं कर सकता, क्योंकि (यः त्वा पृतन्यति) जो आपसे इर्ष्या करता है, उसको (रुज) आप शक्तिहीन कर देते हैं॥३॥

भावार्थभाषाः - परमात्मा दुराचारियों का अधःपतन करते हैं और सदाचारियों को सदैव उन्नतिशील बनाते हैं ॥३॥

पदार्थान्वयभाषाः - (पवमानस्य अस्य) जगत्पवित्रयितुरनुशासनं (दूढ्या) कश्चिदपि दुश्चरित्रः (नाधृषे) बाधितुं न शक्नोति | यतः (यः त्वा पृतन्यति) यो भवत ईर्ष्यति तम् (रुज) अशक्ततां नयसि॥३॥

• देवता - पवमानः सोमः
• ऋषिः - अवत्सारः
• छन्दः - गायत्री

तं᳓ हिन्वन्ति मदच्यु᳓तं
ह᳓रिं नदी᳓षु वाजि᳓नम्
इ᳓न्दुम् इ᳓न्द्राय मत्सर᳓म्

Strata
Normal

Pāda-label
genre M;; Oldenberg’s gāyatrī-corpus, cf. Oldenberg (1888: 9f.).
genre M;; Oldenberg’s gāyatrī-corpus, cf. Oldenberg (1888: 9f.).
genre M;; Oldenberg’s gāyatrī-corpus, cf. Oldenberg (1888: 9f.).

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

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

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

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

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

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

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

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

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

तम् । हि॒न्व॒न्ति॒ । म॒द॒ऽच्युत॑म् । हरि॑म् । न॒दीषु॑ । वा॒जिन॑म् ।
इन्दु॑म् । इन्द्रा॑य । म॒त्स॒रम् ॥

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

• hinvanti ← hi
• [verb], plural, Present indikative
• “impel; send; spur; stimulate; urge.”

• madacyutaṃ ← madacyutam ← madacyut
• [noun], accusative, singular, masculine
• “proud.”

• hariṃ ← harim ← hari
• [noun], accusative, singular, masculine
• “reddish brown; yellow; pale; yellow; aureate.”

• nadīṣu ← nadī
• [noun], locative, plural, feminine
• “river; nadī; nadī [word]; Premna spinosa Roxb..”

• vājinam ← vājin
• [noun], accusative, singular, masculine
• “horse; bird; seven; hero; achiever; aphrodisiac.”

• indum ← indu
• [noun], accusative, singular, masculine
• “moon; Soma; drop; anusvāra; one; Candra; silver; camphor; point; juice.”

• indrāya ← indra
• [noun], dative, singular, masculine
• “Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”

• matsaram ← matsara
• [noun], accusative, singular, masculine
• “intoxicant; invigorating; hostile.”

मदच्युतं मदस्य च्यावयितारं हरिं हरितवर्णं वाजिनं बलिनं मत्सरं मदकरं तम् इन्दुं सोमं नदीषु वसतीवरीषु इन्द्राय इन्द्रार्थं हिन्वन्ति ऋत्विजः प्रेरयन्ति ॥ ॥ १० ॥

English translation:

“(The priests) plural nge Indu, honey-dropping, green-tinted, vigorous, exhilarating, into the waters for Indra.”

Into the rivers they impel him who arouses exhilaration, the tawny one who seeks the prize,
the drop exhilarating to Indra.

As indicated in the published introduction, this final vs. is characterized by specifically somic vocabulary (madacyútam, índum, matsarám), in contrast to the more equivocal vss. that precede it.

For Indra to the streams they drive the tawny rapture-dropping Steed,
Indu the bringer of delight.

Diesen rauscherregten falben Preisrenner treiben sie in die Flüsse, den berauschenden Saft für Indra.

Das goldne Ross, das Lust erregt, das spornen in den Strömen sie, Zum Rausch dem Indra, Indu ihn.

• पवमानः सोमः
• अवत्सारः
• गायत्री
• षड्जः

पदार्थान्वयभाषाः - (मदच्युतम्) आनन्द को क्षरण करनेवाले (हरिम्) सब दुःखों के हरनेवाले (नदीषु वाजिनम्) सब शब्दायमान विद्युदादि शक्तियों में बल को निवेश करनेवाले (इन्दुम्) अखिल ब्रह्माण्ड में प्रकाशमान (इन्द्राय मत्सरम्) विद्वानों के लिये गर्वजनक धनरूप आपको विद्वान् लोग (हिन्वन्ति) बुद्धि द्वारा प्रेरित करते हैं॥४॥

भावार्थभाषाः - आनन्दस्त्रोत परमात्मा ही सबका प्रकाशक है, उसी के प्रकाश से सम्पूर्ण विश्व प्रकाशित होता है ॥४॥ यह ५३ वाँ सूक्त और १० वर्ग समाप्त हुआ ॥

पदार्थान्वयभाषाः - (मदच्युतम्) आनन्दक्षरणकर्ता (हरिम्) सर्वदुःखोपहर्ता (नदीषु वाजिनम्) समस्तशब्दायमानविद्युदादिशक्तिषु बलाविर्भावकर्ता (इन्दुम्) सम्पूर्णब्रह्माण्डे देदीप्यमानः (इन्द्राय मत्सरम्) विद्वद्भ्यो गर्वजनकधनरूपं त्वां (हिन्वन्ति) विद्वांसो बुद्ध्या प्रेरयन्ति॥४॥ इति त्रिपञ्चाशत्तमं सूक्तं दशमो वर्गश्च समाप्तः |