०६९

• देवता - पवमानः सोमः
• ऋषिः - हिरण्यस्तूपः
• छन्दः - जगती

इ᳓षुर् न᳓ ध᳓न्वन् प्र᳓ति धीयते मति᳓र्
वत्सो᳓ न᳓ मातु᳓र् उ᳓प सर्जि ऊ᳓धनि
उरु᳓धारेव दुहे अ᳓ग्र आयती᳓
अ᳓स्य व्रते᳓षु अ᳓पि सो᳓म इष्यते

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
dhánvan ← dhánur ~ dhánvan- (nominal stem)
{case:LOC, gender:N, number:SG}

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

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

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

ná ← ná (invariable)

práti ← práti (invariable)

mātúḥ ← mātár- (nominal stem)
{case:ABL, gender:F, number:SG}

ná ← ná (invariable)

sarji ← √sr̥j- (root)
{number:SG, person:3, mood:INJ, tense:AOR, voice:PASS}

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

úpa ← úpa (invariable)

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

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

āyatī́ ← √i- 1 (root)
{case:NOM, gender:F, number:SG, tense:PRS, voice:ACT}

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

iva ← iva (invariable)

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

ápi ← ápi (invariable)

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

iṣyate ← √iṣ- 1 (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:MED}

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

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

इषुः॑ । न । धन्व॑न् । प्रति॑ । धी॒य॒ते॒ । म॒तिः । व॒त्सः । न । मा॒तुः । उप॑ । स॒र्जि॒ । ऊध॑नि ।
उ॒रुधा॑राऽइव । दु॒हे॒ । अग्रे॑ । आ॒ऽय॒ती । अस्य॑ । व्र॒तेषु॑ । अपि॑ । सोमः॑ । इ॒ष्य॒ते॒ ॥

• iṣur ← iṣuḥ ← iṣu
• [noun], nominative, singular, masculine
• “arrow; iṣu [word]; iṣ; five; munj.”

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

• dhanvan
• [noun], locative, singular, neuter
• “bow; desert; steppe; barren.”

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

• dhīyate ← dhā
• [verb], singular, Indikativ Pr￤s. Passiv
• “put; give; cause; get; hold; make; provide; lend; wear; install; have; enter (a state); supply; hold; take; show.”

• matir ← matiḥ ← mati
• [noun], nominative, singular, feminine
• “intelligence; decision; mind; hymn; purpose; idea; opinion; belief; desire; wish; conviction; plan; devotion.”

• vatso ← vatsaḥ ← vatsa
• [noun], nominative, singular, masculine
• “calf; child; Vatsa; vatsa [word]; juvenile; Vatsa; Vatsa; Vatsa; son; male child.”

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

• mātur ← mātuḥ ← mātṛ
• [noun], genitive, singular, feminine
• “mother; mātṛkā; mātṛ [word]; parent; Salvinia cucullata Roxb.; Citrullus colocynthis Schrad.; cow.”

• upa
• [adverb]
• “towards; on; next.”

• sarjy ← sarji ← sṛj
• [verb], singular, Aorist passive
• “create; shoot; discharge; free; cause; throw; emit; send; produce; use; be born; make.”

• ūdhani ← ūdhas
• [noun], locative, singular, neuter
• “udder; ūdhas [word]; night.”

• urudhāreva ← uru
• [noun]
• “wide; broad; great; uru [word]; much(a); excellent.”

• urudhāreva ← dhārā
• [noun], nominative, singular, feminine
• “blade; edge; acme; nostrils.”

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

• duhe ← duh
• [verb], singular, Present indikative
• “milk.”

• agra ← agre ← agra
• [noun], locative, singular, neuter
• “tip; beginning; peak; end; front; top; beginning; battlefront; agra [word]; acme; fingertip; top; best; optimum; climax; matter; glans.”

• āyaty ← āyatī ← e ← √i
• [verb noun], nominative, singular
• “come; travel.”

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

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

• api
• [adverb]
• “besides; even; surely; though; furthermore; among; contrastingly; assuredly.”

• soma ← somaḥ ← soma
• [noun], nominative, singular, masculine
• “Soma; moon; soma [word]; Candra.”

• iṣyate ← iṣ
• [verb], singular, Indikativ Pr￤s. Passiv
• “desire; recommend; approve; seek; call; search; try; prefer; love; commend; assent; permit; choose.”

अस्मिन् पवमानरूप इन्द्रे मतिः मननीयास्मदीया स्तुतिः प्रति धीयते अस्माभिर्निधीयते वा। दधाते रूपम्। तत्र दृष्टान्तः । इषुर्न यथेषुः शरः धन्वन् धनुषि प्रति धीयते तद्वत् । किंच ऊधनि सर्वस्य पोषयितृत्वेनोधःस्थानीय इन्द्रे सोमो मदार्थमस्माभिः उप सर्जि उपसृज्यते । कथमिव । मातुः गोः ऊधनि पयोधारके वत्सो न वत्सो यथा पयःपानार्थं सृज्यते तद्वत् । उरुधारेव बहुविधपयोधारा गौरिव अग्रे वत्सस्य पुरतः आयती गच्छन्ती सती पयः दुहे दुग्धे तथा सोऽयमिन्द्रो वत्सभूतेभ्यः स्तोतृभ्यः पुरतो गच्छन् बहुविधान् कामान् दुग्धे। किंच अस्य एतादृशस्य व्रतेष्वपि सोम इष्यते यष्टृभिः प्रेर्यते खलु ॥

English translation:

“(Our) praise is attached (to Indra) as an arrow to the bow; (the Soma-juice) is let loose to (Indra) the fosterer as a calf to the udder to its mother; (Indra sheds blessings) as a cow having a copious stream of milk yields it when coming into the presence (of the calf); in Indra’s sacrifices the Soma is stimulated.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The fosterer: ūdhani = Indra, because he is the nourisher of everything

Like an arrow on a bow, my thought is aimed. It is released like a calf to the udder of its mother.
Like (a cow) with a broad stream, it gives milk as it comes here in the lead. Under the commandments of this one [=Soma the god], the
soma (juice) is dispatched.

The opening pāda of this hymn shows the power of the ritual hic et nunc: the 2nd word, asmai, is unaccented, which indicates that the referent is something already in the discourse. This “something” is of course soma/Soma, both present on the ritual ground and the acknowledged dedicand of the hymn. There is no need for a prior mention. See also IX.11.1a and with asya IX.29.1a and IX.30.1a.

As noted in the published introduction. (and see Geldner’s n. 1), this vs. surely concerns the heavenly soma, whose real (satyā́m) milk mixture is produced for him in distant heaven. I do not think this necessarily requires the cows of pāda a to be the celestial rivers, as Lüders predictably does (250); it may involve the interplay between earthly cows and heavenly milk.

The making of Soma’s garments was something of a preoccupation of the previous hymn, IX.69, esp. vss. 4-5, using some of the same phraseology, though the hymns are attributed to different poets from different lineages. Note esp. IX.69.5c divás pṛṣṭhám … nirṇíje kṛta “he has made the back of heaven for his raiment” and our 1c catvā́ri anyā́bhúvanāni nirṇíje, cā́rūṇi cakre “he made the four other dear worlds for his raiment” (in my tr.), both with ACC nirṇíje √kṛ. Both Geldner and Lüders (438, 566) take bhúvanāni here as “beings” (Wesen), while Renou attenuates it to “essences,” but given the cosmic imagery of IX.69.5, I think that it more likely refers to Soma’s clothing himself in “worlds.” Furthermore, I am not at all sure that the substances that Geldner (n. 1c, partially flg. Sāyaṇa.) considers the referent of bhúvanāni, namely (various) water(s) and milk, would be called bhúvana- in Vedic. Although German Wesen can cover ‘nature, essence’ in addition to ‘being’, I doubt that bhúvana- has the same semantic range. It does give me pause, however, that in the next vs. (2c) Soma wraps himself in the waters.

There is another problem in this little phrase - one of my own making. By my rules (“Vedic anyá- ‘another, the other’: Syntactic disambiguation,” in Sound Law and Analogy [Fs. Beekes], ed. A. Lubotsky, 1997: 111-18), 2nd position anyá-, the position anyā́takes here, should be definite. I have so translated it (“the four other … worlds”), though I cannot identify which four other worlds these would be. Neither five (1+4) or four is a standard number for cosmic divisions in the RV. The standard tr. take it as indefinite (e.g., Geldner “vier andere schöne Wesen”), and I admit that an indefinite reading is less problematic (though scarcely unproblematic). Perhaps the presence of a numeral in first position may displace anyá- to the right, or perhaps it even performs a quasi-definitizing function. The quantifier víśva- always occurs with non-initial anyá-, though usually pāda-final (1997: 112, 114). In any case I would now favor an alternative tr. “He made four other dear worlds to be his raiment,” though in the absence of an understanding of what the “four” are—no good solutions have so far been suggested—a definite interpr. remains a possibility.

Though Geldner renders ṛtaíḥ as “nach den Regeln,” Lüders (438, 566) is surely right that ṛtá- here refers to hymns (Kultlieder), which are in some sense true speech. Renou points out the presence of both satyá- (b) and ṛtá- (d) in the vs. _________ 02
The phrase amṛ́tasya cā́ruṇaḥ recurs in the same position in vs. 4 and must have the same referent. (See also IX.108.4, 110.4.) What that referent is is disputed.

Unlikely is Lüders’s interpr. (237), fld. by Renou, that it refers to a celestial seat: Soma separates Heaven and Earth in order to make a place for himself, from which he can create the heavenly streams. Geldner tr. “Göttertrank,” and (n. 2a) equates this with the heavenly Soma. In this I think he is correct, with amṛ́ta- here the nominalized neut.

‘(drink) of immortality’, hence the neut. form of the adj. cā́ruṇaḥ. (On supposed masc. cā́ruṇaḥ in VIII.5.14, see comm. ad loc.). The subject who seeks the share of the heavenly Soma is of course earthly Soma. He has the power to separate H+E because of his kā́vya- ‘poetic skill’; recall that earthly Soma was born as a kaví- in IX.68.5a, and it may be that what earthly Soma has going for him that heavenly Soma does not is his way with words and kinship with the human poet.

The lexeme used to express the separation, lit. the “loosening,” of Heaven and Earth is ví √śrath. The same root is used in IX.68 and IX.69 to characterize Soma’s sluffing off of his stems and twigs on his journey across the filter (IX.68.2b śratháyan, IX.69.3b śrathnīte). Although the action here is very different from that in those two passages, it is worth noting that the same root, a not particularly common one, is used.

The instr. maṃhánā is a bit difficult to fit into context. The stem ordinarily means ‘liberality, generosity’. Geldner (Lüders) tr. “bereitwillig,” following Grassmann’s gloss, Renou “avec majesté.” If we stick with the base meaning ‘liberality’, I think it’s possible to extend it to ‘lavishly’ - as in “sprinkle liberally with salt,” etc. Here it would refer to the generous amount of Soma’s covering.

In d yádī must surely be decoupled into yád ī, as seems to be tacitly recognized by all the standard tr. “If” would not work in context.

I do not really understand the last pāda, in part because it is unclear who the subj. of vidúḥ is. Geldner (n. 2d) tentatively suggests either the waters or the gods, Sāyaṇa. (fld. by Lüders) the priests; Renou’s tr. implies the waters, but he alternatively suggests priests in his n. Since no priests and no gods have been mentioned so far, and the waters are found in the main cl. to which this subordinate cl. is attached, the waters seem the most likely candidate. But what is the point? Does Soma get to appropriate the waters as his garment when they come near because they know he’s there (because of his fame) and recognize his seat? And which Soma are we talking about

• earthly (which I weakly favor, because the waters are likely to be the ritual waters) or heavenly? The problem is compounded by the verb: the pf. véda is generally stative (‘know’), but my tr. (and those of others) implicitly assumes a dynamic change of state, ‘recognize’ vel sim.; see Geldner’s “in Erfahrung bringen,” Renou’s “elles eurent (re)connu (son) siège.” A more stative interpr. would be possible if yád is rendered ‘since’, not ‘when’. I confess to puzzlement.

LAID like an arrow on the bow the hymn hath been loosed like a young calf to the udder of its dam.
As one who cometh first with full stream she is milked the Soma is impelled to this man’s holy rites.

Wie ein Pfeil auf den Bogen wird das Gedicht aufgelegt. Er ward losgelassen wie das Kalb zum Euter der Mutter. Wie eine in breitem Strahle milchende Kuh, die zuerst kommt, wird er gemolken. Zu den Werken dieses ist der Soma erwünscht.

Wie auf den Bogen wird Gebet als Pfeil gelegt, und schmiegt wie an der Mutter Euter sich das Kalb; Wie reichlich strömt die Kuh dem Kalbe, das sie führt, so strömt der Gott, und Soma folget seinem Dienst.

Как стрела в луке, нацеливается молитва.
(Сома) был выпущен, как теленок к вымени матери.
Он доится широким потоком, как (корова,) пришедшая первой.
Сома устремляется к своим обетам.

• पवमानः सोमः
• हिरण्यस्तूपः
• पादनिचृज्ज्गती
• निषादः

अब ईश्वर के साक्षात्कार के साधनों का निरूपण करते हैं।

पदार्थान्वयभाषाः - (धन्वन्) धनुष में (न) जैसे (इषुः) बाण (प्रति धीयते) रक्खे जाते हैं, उसी प्रकार हे जिज्ञासु ! तुमकोईश्वर में (मतिः) बुद्धि को लगाना चाहिए और (न) जैसे (वत्सः) बछड़ा (मातुः) गाय के (ऊधनि) स्तनों के पान के लिए (उप सर्जि) रचा गया है, उसी प्रकार तुम भी ईश्वर की उपासना के लिए रचे गये हो और (अस्य) इस जिज्ञासु के (व्रतेषु) सत्यादिव्रतों में (सोमः) परमात्मा (इष्यते) उपास्यरूप से कहा गया है। बछड़े के (अग्रे) आगे (आयती) उपस्थित (उरुधारेव) गौ (दुहे) जैसे दुही जाती है, उसी प्रकार सन्निहित परमात्मा सब अभीष्टों का प्रदान करता है॥१॥

भावार्थभाषाः - जिस प्रकार धन्वी लक्ष्यभेदन करनेवाला मनुष्य इतस्ततः वृत्तियों को रोककर एकमात्र अपने लक्ष्य में वृत्ति लगाता है, इसी प्रकार परमात्मा के उपासकों को चाहिए कि वे सब ओर से वृत्ति को रोककर एकमात्र परमात्मा की उपासना करें ॥१॥

अथेश्वरसाक्षात्कारसाधनानि निरूप्यन्ते।

पदार्थान्वयभाषाः - (धन्वन्) धनुषि (न) यथा (इषुः) बाणः (प्रतिधीयते) सन्धीयते तथा हे जिज्ञासो ! भवतापीश्वरविषये (मतिः) बुद्धिः योज्या। अथ च (न) यथा (वत्सः) गोवत्सः (मातुः) गोः (ऊधनि) पयोधारके (उप सर्जि) सृष्टः तथा त्वमप्युपासनार्थं सृष्टः। अथ च (अस्य) जिज्ञासोः (व्रतेषु) सत्यादिव्रतेषु (सोमः) परमात्मा (इष्यते) उपास्यत्वेनेष्टः। वत्सस्य (अग्रे) पुरतः (आयती) उपस्थिता (उरुधारेव) गौः (दुहे) यथा दुह्यते तथा सन्निहितः परमेश्वरः सर्वान् कामान् ददातीत्यर्थः ॥१॥

• देवता - पवमानः सोमः
• ऋषिः - हिरण्यस्तूपः
• छन्दः - जगती

उ᳓पो मतिः᳓ पृच्य᳓ते सिच्य᳓ते म᳓धु
मन्द्रा᳓जनी चोदते अन्त᳓र् आस᳓नि
प᳓वमानः संतनिः᳓ प्रघ्नता᳓म् इव
म᳓धुमान् द्रप्सः᳓ प᳓रि वा᳓रम् अर्षति

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

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

pr̥cyáte ← √pr̥c- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:PASS}

sicyáte ← √sic- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:PASS}

u ← u (invariable)

úpa ← úpa (invariable)

antár ← antár (invariable)

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

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

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

iva ← iva (invariable)

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

praghnatā́m ← √han- (root)
{case:GEN, gender:M, number:PL, tense:PRS, voice:ACT}

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

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

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

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

pári ← pári (invariable)

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

उपो॒ इति॑ । म॒तिः । पृ॒च्यते॑ । सि॒च्यते॑ । मधु॑ । म॒न्द्र॒ऽअज॑नी । चो॒द॒ते॒ । अ॒न्तः । आ॒सनि॑ ।
पव॑मानः । स॒म्ऽत॒निः । प्र॒घ्न॒ताम्ऽइ॑व । मधु॑ऽमान् । द्र॒प्सः । परि॑ । वार॑म् । अ॒र्ष॒ति॒ ॥

• upo ← upa
• [adverb]
• “towards; on; next.”

• upo ← u
• [adverb]
• “ukāra; besides; now; indeed; u.”

• matiḥ ← mati
• [noun], nominative, singular, feminine
• “intelligence; decision; mind; hymn; purpose; idea; opinion; belief; desire; wish; conviction; plan; devotion.”

• pṛcyate ← pṛc
• [verb], singular, Indikativ Pr￤s. Passiv
• “mix; unite.”

• sicyate ← sic
• [verb], singular, Indikativ Pr￤s. Passiv
• “submerge; sprinkle; pour; wet; decant; impregnate.”

• madhu
• [noun], nominative, singular, neuter
• “honey; alcohol; sweet; nectar; madhu [word].”

• mandrājanī
• [noun], nominative, singular, feminine

• codate ← cud
• [verb], singular, Present indikative
• “urge; rush.”

• antar
• [adverb]
• “inside; in; antar [word]; midmost; between; among.”

• āsani ← āsan
• [noun], locative, singular, neuter
• “mouth.”

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

• saṃtaniḥ ← saṃtani
• [noun], nominative, singular, masculine

• praghnatām ← prahan ← √han
• [verb noun], genitive, plural
• “destroy.”

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

• madhumān ← madhumat
• [noun], nominative, singular, masculine
• “sweet; honeyed; sweet; pleasant.”

• drapsaḥ ← drapsa
• [noun], nominative, singular, masculine
• “drop; banner.”

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

• vāram ← vāra
• [noun], accusative, singular, masculine
• “strainer.”

• arṣati ← ṛṣ
• [verb], singular, Present indikative
• “run.”

अस्मिन् पवमानरूप इन्द्रे मतिः स्तुतिः उपो पृच्यते उपपृच्यते स्तोतृभिः संयोज्यते । ‘ पृची संपर्के’। तथा मधु मदकरः सोमः इन्द्रार्थं सिच्यते अद्भिः यवसक्तुभिश्च सिक्तो भवति । ततश्च मन्द्राजनी। अज गतिक्षेपणयोः’ इत्यस्य ल्युटि ङीपि रूपम्। मदकरस्य रसस्य प्रेरयित्री सोमधारा तस्येन्द्रस्य आसनि आस्ये अन्तः मध्ये चोदते यष्टृभिः प्रेर्यते । आस्यशब्दस्य ‘ पद्दन्नोमास्°’ इत्यादिना आसन्नित्यादेशः । किंच संतनिः ग्रहादिषु सम्यग्विस्तृतः मधुमान् मदकररसवान् पवमानः पूयमानः सोमः द्रप्सः द्रुतगमनशीलो यद्वा क्षिप्रंहननशीलः सन् वारम् अविवालमयं पवित्रं परितः अर्षति आगच्छति । तत्र दृष्टान्तः । प्रघ्नतामिव । प्रकर्षेण हन्तॄणां योद्धॄणां संतनिः सम्यग्विसृष्टः शरो यथा शीघ्रं प्राप्यमभितो गच्छति तद्वत् ॥

English translation:

“The praise is united (to Indra); the excellent (Soma) is sprinkled; (the Soma stream) emitting plural asant juice is driven into (Indra’s) mouth; the filtered diffused exhilarating swift-flowing (Soma) hastens to the fleece like the arrow of the combatants.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Diffuseṣ..arrow: santaniḥ: as an adjective with somaḥ, i.e. diffused in the ladles; as a noun, the arrow discharged (by the foe)

And while my thought is being engorged, the honey is poured. The gladdening goad [=tongue] bestirs itself within the mouth.
The self-purifying one is a thundering, like (the thundering) of beaters. The honeyed drop rushes round the fleece.

The accent of the two adjacent verbs pṛcyáte sicyáte suggests that the first clause is implicitly subordinate. The two subjects of vs. 1, the thought (matí-) and soma, are both found here (soma as ‘honey’ [mádhu]), but each as subj. of one of the verbs, rather than, as in vs. 1, as simultaneous subjects of verbs without overt subjects. Most tr. take úpa … pṛcyáte as ‘is fertilized, impregnated’ vel sim; see the full treatment in Kulikov 152 and n. 372. Because the actions of the two verbs in the pāda are presented as complementary, I prefer the more physically explicit ‘is engorged’: as the thought is filling up and swelling with eloquence, as if with liquid, the liquid soma is being disgorged, poured out.

With the Pp as well as most tr. (see inter alia Geldner’s n. 2b), I take mandrā́janī as a karmadhāraya, mandra-ájanī-, rather than the equally possible bahuvrīhi mandráajanī. But its sense, as a metaphorical reference to the tongue, is best illuminated by the bahuvrīhi (obviously based on a karmadh) mandrá-jihva- ‘having a gladdening tongue’.

The stem saṃtaní- is found 3x in the RV (here, V.73.7, IX.97.14), always with regard to loud noise. It seems generally to be assumed that it’s derived from √tan ‘stretch’ (though Grassmann [s.v.] ascribes it to his 2 tan ‘thunder’ not 1 tan ‘stretch’, that seems to be a mistake: see his comment under 1tan + sám) - hence tr. like Renou’s “concert.” It is true that the ppl. saṃtata- to √tan ‘stretch’ is a later (ŚS) tech. term describing “stretched and continuous recitation” (see Renou’s Vocabulaire, Sen’s Dictionary of the Vedic Rituals, both s.v.), hence applied to sound, and ‘a stretching together’ for saṃtaní- could perhaps refer to strings sounded in unison. But a more likely root is ready to hand: √tan ‘thunder’, the s-less form of √stan ‘id.’, which can be used metaphorically of the sound of ritual speech, etc. (e.g., VI.38.2). I therefore render saṃtaní- as ‘thunder, thundering’ in all three occurrences. The preverb sam probably contributes its frequent intensifying sense ‘entirely’.

The sense of the simile praghnatā́m iva is not entirely clear. prá √han occurs only three times in the RV: here; in the enigmatic hymn, X.27.1, where, however, it has the fairly clear violent meaning ‘smite, smite off’, as it does in a number of passages in the AV; and in the negated root noun cmpd áprahan- (VI.44.4) also meaning ‘not smiting’. But here it must refer to the noise (“thundering,” saṃtaníḥ) produced by the action of prá √han, not the associated violence (pace Scarlatta 689, who places it in the ‘zuschlagend, losschlagend, kämpfend’ realm). Perhaps prá √han here refers to the beating of drums, or perhaps it is an early reference to the practice of hunting with “beaters” driving the game in the direction of the shooters. On the whole, the former is more likely; we know essentially nothing about hunting practices in ancient India, and furthermore it’s not clear to me that the beaters themselves would make much noise, though the flushed game might, in combination with any dogs the beaters had with them.

The thought is deeply fixed; the savoury juice is shed; the tongue with joyous sound is stirring in the mouth;
And Pavamana, like the shout of combatants, the drop rising in sweet juice, is flowing through the fleece.

Während die Dichtung befruchtet wird, wird der Süßtrank eingegossen. Die wohlklingende Peitsche wird im Munde scharf gemacht. Der sich läuternde Soma gleicht dem taktmäßigen Tone der Trommelschläger. Der süße Tropfen umkreist die Haarseihe.

Der Meth ergiesst sich, das Gebet wird zugemischt und regt sich lieblich tönend in des Sängers Mund, Und wie der Lärm der Kämpfenden, so rauscht der Trank, der honigsüsse, flammende zur Wolle hin.

(Пока) молитва оплодотворяется, льется мед (сомы).
Радостно звучащий бич возбуждается в устах.
Павамана – словно музыка бьющих (в барабаны).
Сладкая капля течет через сито.

• पवमानः सोमः
• हिरण्यस्तूपः
• जगती
• निषादः

पदार्थान्वयभाषाः - (पवमानः) सबको पवित्र करनेवाला परमात्मा (प्रघ्नतां) शूरवीरों के (सन्तानः) शरों के (इव) समान रूद्ररूप है और साधुपुरुषों के लिए (द्रप्सः) गतिशील परमात्मा (मधुमान्) मधु के समान मीठा है। अर्थात्शान्तिप्रद है। (वारं) जो उसका कृपापात्र भक्तजन है, उसको (परि अर्षति) सब प्रकार से प्राप्त होता है और (अन्तः आसनि) भक्त पुरुषों के अन्तःकरण में (मन्द्राजनि) आह्लाद उत्पन्न करनेवाली (मतिः) बुद्धि (चोदते) उत्पन्न होती है। जिससे (सिच्यते) आनन्द की वृष्टि की जाती है।

भावार्थभाषाः - जो पुरुष शान्तिभाव से परमात्मा के नियमानुकुल चलते हैं, परमात्मा उन्हें शान्तिरूप से उनके कर्मानुकूल फल देता है और जो परमात्मा के नियमों का उल्लङ्घन करते हैं, उनके लिए परमात्मा दण्ड देता है। इसी अभिप्राय से यहाँ शूर वीरों के बाणों के समानपरमात्मा को कथन किया गया है। जैसा कि “महद्भयं वज्रमुद्यतम्” उठे हुए वज्र की तरह परमात्मा भयप्रद है ॥२॥

पदार्थान्वयभाषाः - (पवमानः) सर्वपावकः परमात्मा (प्रघ्नताम्) शूराणां (सन्तनिरिव) शरा इव रुद्ररूपोऽस्ति। अथ च सज्जनेभ्यः (द्रप्सः) गतिशीलः परमेश्वरः (मधुमान्) मधु इव मधुरोऽस्ति शान्तिप्रद इति यावत्। (वारम्) यो हि परमात्मनो भक्तजनोऽस्ति तस्मै (परि अर्षति) सर्वथा प्राप्नोति। अथ च (अन्तः आसनि) भक्तजनामन्तःकरणेषु (मन्द्राजनि) आह्लादकारिणी (मतिः) बुद्धिः (चोदते) उत्पद्यते येन (मधु सिच्यते) आनन्दवृष्टिः क्रियते ॥२॥

• देवता - पवमानः सोमः
• ऋषिः - हिरण्यस्तूपः
• छन्दः - जगती

अ᳓व्ये वधूयुः᳓ पवते प᳓रि त्वचि᳓
श्रथ्नीते᳓ नप्ती᳓र् अ᳓दितेर् ऋतं᳓ यते᳓
ह᳓रिर् अक्रान् यजतः᳓ संयतो᳓ म᳓दो
नृम्णा᳓ शि᳓शानो महिषो᳓ न᳓ शोभते

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
ávye ← ávya- (nominal stem)
{case:LOC, gender:F, number:SG}

pári ← pári (invariable)

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

tvací ← tvác- (nominal stem)
{case:LOC, gender:F, number:SG}

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

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

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

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

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

yaté ← √i- 1 (root)
{case:DAT, gender:M, number:SG, tense:PRS, voice:ACT}

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

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

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

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

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

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

ná ← ná (invariable)

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

śíśānaḥ ← √śā- ~ śī- (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:MED}

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

अव्ये॑ । व॒धू॒ऽयुः । प॒व॒ते॒ । परि॑ । त्व॒चि । श्र॒थ्नी॒ते । न॒प्तीः । अदि॑तेः । ऋ॒तम् । य॒ते ।
हरिः॑ । अ॒क्रा॒न् । य॒ज॒तः । स॒म्ऽय॒तः । मदः॑ । नृ॒म्णा । शिशा॑नः । म॒हि॒षः । न । शो॒भ॒ते॒ ॥

• avye ← avya
• [noun], locative, singular, masculine

• vadhūyuḥ ← vadhūyu
• [noun], nominative, singular, masculine

• pavate ← pū
• [verb], singular, Present indikative
• “purify; filter; blow; purify; purge; sift.”

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

• tvaci ← tvac
• [noun], locative, singular, feminine
• “skin; bark; peel; hide; complexion; hide; Rasa; rind.”

• śrathnīte ← śrath
• [verb], singular, Present indikative

• naptīr ← naptīḥ ← naptī
• [noun], nominative, singular, feminine
• “daughter; granddaughter.”

• aditer ← aditeḥ ← aditi
• [noun], genitive, singular, feminine
• “Aditi; aditi [word].”

• ṛtaṃ ← ṛtam ← ṛta
• [noun], accusative, singular, neuter
• “truth; order; fixed order; ṛta [word]; law; custom; custom.”

• yate ← i
• [verb noun], dative, singular
• “go; travel; enter (a state); return; walk; continue; reach; ask.”

• harir ← hariḥ ← hari
• [noun], nominative, singular, masculine
• “reddish brown; yellow; pale; yellow; aureate.”

• akrān ← krand
• [verb], singular, Athematic s aor. (Ind.)
• “roar; neigh; cry; howl; shout.”

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

• saṃyato ← saṃyataḥ ← saṃyam ← √yam
• [verb noun], nominative, singular
• “control; curb; close; tie down; bottle up.”

• mado ← madaḥ ← mada
• [noun], nominative, singular, masculine
• “drunkenness; mada; estrus; excitement; sexual arousal; alcohol; musth; mad; mada; ecstasy; pride; drink; joy; arrogance; vivification.”

• nṛmṇā ← nṛmṇa
• [noun], accusative, plural, neuter
• “manhood; power.”

• śiśāno ← śiśānaḥ ← śā
• [verb noun], nominative, singular
• “sharpen; whet; strengthen.”

• mahiṣo ← mahiṣaḥ ← mahiṣa
• [noun], nominative, singular, masculine
• “Old World buffalo; Mahiṣa; Mahiṣa.”

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

• śobhate ← śubh
• [verb], singular, Present indikative
• “look; shine; beautify.”

वधूयुः । वधूभूता वसतीवर्य एकधनासहिता आपः । तद्वान् सोमः अव्ये अवेः स्वभूते त्वचि चर्मणि परि पवते परितो वर्तते पूतो भवति वा । किंच नप्तीः नप्त्रीः । नप्तृशब्दश्चतुर्थापत्यवाची । सोमस्य नप्त्रीः । सोमो ह्योषधीनामग्रे रेतो निषिञ्चति । ‘प्रजापते रेतो देवा देवानां रेतो वर्षं वर्षस्य रेत ओषधयः’ (ऐ. आ. २.१.३ ) इति श्रुतेः । यद्वा । नप्तृशब्दोऽपत्यवाची । तस्यापत्यानि । सोमः सुधामयैः स्वकिरणैरोषधीर्वर्धयति । तस्मादपत्यभूताः। अदितेः। पृथिवीनामैतत् । अदीनायाः पृथिव्या उत्पन्ना ओषधीः ऋतं सत्यरूपं यज्ञं यते गच्छते यजमानाय श्रथ्नीते अग्रभागे फलिनीः कर्तुं विश्लेषयति । किंच हरिः हरितवर्णः यजतः सर्वैर्यष्टव्यः अत एव संयतः ग्रहादिषु संगृहीतः मदः। माद्यत्यनेनेति मदः सोमः । तादृशः अक्रान् क्रामति । पात्रेष्ववतिष्ठते । यद्वा । शत्रूनतिक्रामति । क्रमेर्लुङि तिपि ‘बहुलं छन्दसि’ इति इडागमाभावाद्वृद्धौ कृतायां सिज्लोपे सति हल्ङ्यादिना तिपो लोपे ‘मो नो धातोः’ इति नत्वे कृते रूपम् । अत एव सोमः नृम्णा स्वबलानि शिशानः तीक्ष्णीकुर्वन् । अथवा शत्रुबलानि तनूकुर्वन् । महिषो न । महन्नामैतत् । महानिव सर्वत्र व्याप्त इव शोभते स्वतेजसा सर्वत्र दीप्यते । यद्वा । नः संप्रत्यर्थे । इदानीमेवंगुणयुक्तो महान् सोमः शोभत इति ॥

English translation:

“(Soma) seeking his spouse is filtered in the sheep-skin; he separates his grand-daughter on the earth for the sacrificer; green-tinted, adorable, collected (in the ladles), exhilarating, he overcomes (his foes); sharpening his vigour he shines like one of might.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

His spouse: i.e., the herbs, naptiḥ = naptṛh, i.e. the fourth genitive ration. Prajāpati begets the gods; the gods beget the rain; the rain begets the herbs; Or, it means the offspring of Soma; Soma nourishes the herbs with his rays. Soma ‘separates’ the herbs at the lip to make them fruitful (Aitareya Brāhmaṇa 2.1.3); ṛtam yāte = yajñam gacchate, i.e., yajamānāya

Seeking his wives, he purifies himself all around in the fleece and upon the hide. The granddaughter of Aditi loosens (her garment [=shoots of the soma plant]) for him who goes to truth.
The tawny one [/fallow bay], held fast, has whinnied—the sacrificial exhilarating drink. Sharpening his own manly powers, like a buffalo, he beautifies himself.

The dichotomy between the earthly and the heavenly continues here, with Heaven and Earth being replaced by their proxies, gods and men - implied in b by “both races” (janúṣī ubhé) and explicit in c in nṛmṇā́ca devyā̀ca. The ketú- in pāda a also has double reference in my view: on the one hand, ketú- can be used of the beacon(s), that is, the ray(s), of the sun (e.g., I.50.3, VII.63.2); on the other hand, in two of the very few other occurrences of this stem in IX (IX.86.5-6) Soma’s ketávaḥ circle around the filter, an apparent reference to the glinting soma drops. So we have a joint reference to the heavenly Soma as sun’s rays and the earthly soma sparkling in its ritual progress; the two together can pervade the two races of gods and men (b) and purify what is associated with them (c).

In d manánāḥ is problematic. It is a hapax, and assuming it is an -ana-stem, it shows aberrant accent, since such stems either have root or final accent (on the accentuation of such stems in general see AiG II.2.180-82 and on the rarity of this accent pattern 182; cf. 187 for neut. nouns with this accent). It’s generally taken as a primary deriv. of √man in the meaning ‘thoughtful’. My ‘zealous’ rests on an invented connection with manā́- ‘zeal’, which in fact rests on nothing beyond my feeling that ‘thoughtful’ doesn’t particularly fit the context, and in any case there are many ways to express ‘thoughtful’ that would not involve creating a nonce stem with a peculiar accent. But I hold no brief for my own stab in the dark and simply think that we are all missing something. On the other hand, it’s likely that there is a primary or secondary connection to √man ‘think’, so most tr. fall within acceptable limits.

He flows about the sheep-skin, longing for a bride: he looses Aditi’s Daughters for the worshipper.
The sacred drink hath come, gold-tinted, well-restrained: like a strong Bull he shines, whetting his manly might.

Der Weiberlüsterne läutert sich in der Wollseihe auf dem Felle. Der Aditi Enkelin löste ihr Gewand für ihn, der den rechten Weg geht. Der Falbe wieherte, festgezügelt, der opferwürdige Rauschtrank. Seine Kräfte schärfend wie ein Büffel nimmt er sich stattlich aus.

Die Braut begehrend strömt er zu dem Widderfell, Aditi’s Tochter folgt ihm, wenn zum Ziel er geht, Der hehre Goldhengst wiehert, der gelenkte Trank, die Kräfte wetzend wie ein Büffel leuchtet er.

Жаждущий женщин очищается (в сите) из овечьей шерсти вокруг шкуры.
Снимает с себя (одежду) внучка Адити для движущегося по закону.
Золотистый заржал, крепко взятый под узды, достойный жертв пьянящий напиток.
Оттачивая (свои) мужские силы, он прекрасен, как буйвол.

• पवमानः सोमः
• हिरण्यस्तूपः
• जगती
• निषादः

पदार्थान्वयभाषाः - (वधूयुः) प्रकृति का स्वामी (हरिः) परमात्मा (अक्रान्) दुष्टों को अतिक्रमण करता है। (यजतः) याग करनेवाला जो (संयतः) संयमी पुरुष है, (मदः) उसको आह्लाद उत्पन्न करनेवाला है। (नृम्णा) बलस्वरूप है तथा (शिशानः) सर्वगत है (महिषः) और अत्यन्त तेजस्वी के (न) समान विराजमान है। वह परमात्मा (अदितेः) पृथिव्यादि तत्त्वों के (ऋतं यते) तत्त्वों को जाननेवाले पुरुष के लिए (अव्यः) जो रक्षा करनेवाला है, (त्वचि) उसके अन्तःकरण में (परि पवते) सब ओर से विराजमान होता है। तथा (नप्तीः) उनकी संततियों को (श्रथ्नीते) सफल करता है॥३॥

भावार्थभाषाः - जो पुरुष संयमी बनकर निष्काम यज्ञ करते हैं, उन पुरुषों के लिए परमात्मा शुभ संतानों और शुभ फलों को उत्पन्न करता है ॥३॥

पदार्थान्वयभाषाः - (वधूयुः) प्रकृतिस्वामी (हरिः) परमात्मा (अक्रान्) दुष्टानतिक्रामति। (यजतः संयतः) संयमिने यज्ञकर्त्रे (मदः) आनन्ददायकोऽस्ति। (नृम्णा) बलस्वरूपस्तथा (शिशानः) सर्वगतोऽस्ति। तथा (महिषो न) अत्यन्ततेजस्वीव विराजितोऽस्ति। स परमात्मा (अदितेः) पृथिव्यादितत्त्वस्य (ऋतं यते) तत्त्वज्ञस्य (अव्ये) रक्षकोऽस्ति (त्वचि) तस्यान्तःकरणं (परि पवते) परितो विराजते। अथ च (नप्तीः) तेषां सन्ततीः (श्रथ्नीते) सफलयति ॥३॥

• देवता - पवमानः सोमः
• ऋषिः - हिरण्यस्तूपः
• छन्दः - जगती

उक्षा᳓ मिमाति प्र᳓ति यन्ति धेन᳓वो
देव᳓स्य देवी᳓र् उ᳓प यन्ति निष्कृत᳓म्
अ᳓त्य् अक्रमीद् अ᳓र्जुनं वा᳓रम् अव्य᳓यम्
अ᳓त्कं न᳓ निक्त᳓म् प᳓रि सो᳓मो अव्यत

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
dhenávaḥ ← dhenú- (nominal stem)
{case:NOM, gender:F, number:PL}

mimāti ← √mā- 2 ~ mī- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:ACT}

práti ← práti (invariable)

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

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

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

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

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

úpa ← úpa (invariable)

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

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

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

áti ← áti (invariable)

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

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

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

avyata ← √vyā- (root)
{number:SG, person:3, mood:IND, tense:IPRF, voice:MED}

ná ← ná (invariable)

niktám ← √nij- (root)
{case:NOM, gender:M, number:SG, voice:PASS}

pári ← pári (invariable)

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

उ॒क्षा । मि॒मा॒ति॒ । प्रति॑ । य॒न्ति॒ । धे॒नवः॑ । दे॒वस्य॑ । दे॒वीः । उप॑ । य॒न्ति॒ । निः॒ऽकृ॒तम् ।
अति॑ । अ॒क्र॒मी॒त् । अर्जु॑नम् । वार॑म् । अ॒व्यय॑म् । अत्क॑म् । न । नि॒क्तम् । परि॑ । सोमः॑ । अ॒व्य॒त॒ ॥

• ukṣā ← ukṣan
• [noun], nominative, singular, masculine
• “bull; ukṣan [word].”

• mimāti ← mā
• [verb], singular, Present indikative
• “moo; howl.”

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

• yanti ← i
• [verb], plural, Present indikative
• “go; travel; enter (a state); return; walk; continue; reach; ask.”

• dhenavo ← dhenavaḥ ← dhenu
• [noun], nominative, plural, feminine
• “cow; dhenu [word]; milk.”

• devasya ← deva
• [noun], genitive, singular, masculine
• “Deva; Hindu deity; king; deity; Indra; deva [word]; God; Jina; Viśvedevās; mercury; natural phenomenon; gambling.”

• devīr ← devīḥ ← devī
• [noun], nominative, plural, feminine
• “Parvati; queen; goddess; Devi.”

• upa
• [adverb]
• “towards; on; next.”

• yanti ← i
• [verb], plural, Present indikative
• “go; travel; enter (a state); return; walk; continue; reach; ask.”

• niṣkṛtam ← niṣkṛta
• [noun], accusative, singular, neuter
• “place; rendezvous.”

• aty ← ati
• [adverb]
• “very; excessively; beyond; excessively.”

• akramīd ← akramīt ← kram
• [verb], singular, Athematic is aor. (Ind.)
• “kram; step; go; continue; proceed; traverse; heat.”

• arjunaṃ ← arjunam ← arjuna
• [noun], accusative, singular, masculine
• “white; clean; light.”

• vāram ← vāra
• [noun], accusative, singular, masculine
• “strainer.”

• avyayam ← avyaya
• [noun], accusative, singular, masculine
• “sheep.”

• atkaṃ ← atkam ← atka
• [noun], accusative, singular, masculine
• “garment.”

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

• niktam ← nij
• [verb noun], accusative, singular

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

• somo ← somaḥ ← soma
• [noun], nominative, singular, masculine
• “Soma; moon; soma [word]; Candra.”

• avyata ← vye
• [verb], singular, Thematic aorist (Ind.)
• “cover.”

उक्षा रेतसः सेक्ता वृषभः पुरतः मिमाति शब्दायते । ‘माङ् माने शब्दे च ’ । तं वृषभं धेनवः गावः प्रति यन्ति अनुगच्छन्ति । तथा देवस्य द्योतमानस्य निष्कृतं संस्कृतं स्थानं देवीः देव्यः उप यन्ति उपगच्छन्ति । अनेनार्धेन सोमस्तुतिश्चाभिधीयते । सोमः सन् द्रोणकलशाभिगमनकाले शब्दं करोति। तमनु धेनवः प्रीणयित्र्यः स्तुतयः पारियन्ति देवस्य स्थानं स्तुतयोऽभिगच्छन्ति । तथा सोऽयं सोमः अर्जुनं श्वेतवर्णम् अव्ययम् अविमयमविस्वभूतं वारं वालं पवित्रम् अत्यक्रमीत् अतिक्रामति । अतिक्रम्य पात्राणि गच्छतीत्यर्थः । किंच सोमः अत्कं न आत्मीयं कवचमिव निक्तम् उज्ज्वलं श्रयणद्रव्यं परि अव्यत परितः संवृणोति ॥

English translation:

“The bull lows, the cows flow around him; the divine (praises) gather round the station of the radiant (Soma); Soma passes through the white sheep-skin; he clothes himself with it as it were a burnished armouṛ”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The first part of the verse praises Soma; Soma at the time of entering the wooden vessels makes a noise; the cows, the propitiating hymns of praise, gather round him; the hymns of praise approach the god’s station.

The bull bellows, and the milk-cows go in response. The goddesses go to their rendezvous with the god.
He has stridden beyond the silvery sheep’s fleece. Soma has wrapped himself in (milk) as if in a freshly washed cloak.

In the first pāda we are firmly in the realm of earthly ritual soma: the grooming by ten is a clear reference (clear to those familiar with soma rhetoric) to the fingers of the presser at their task.

The question is what is happening in pāda b, and determining this depends in part on the analysis of pramé. This is almost universally taken as a datival infinitive or quasi-infinitive to prá √mā ‘measure forth’. Cf., e.g., Geldner “… (fliesst er), um unter den mittleren Müttern als Richtschnur zu dienen” and see, in addition to Oldenberg and Renou, Lüders (242-43), Scarlatta (377-78), Keydana (Inf. 201). There are several problems with the dominant analysis: 1) the lexeme prá √mā ‘measure forth’ is not otherwise found in the RV, except in the late X.130.3, 7, where it has been generated to pratimā́-; 2) it is not at all clear what the pāda is supposed to mean or refer to. The standard view is that “the middle mothers” are the rains (e.g., Geldner, Renou; middle because they are in the midspace), but this doesn’t actually help with the sense - nor does Lüders’s interpr. as (guess what!) die Himmelsflüsse. In fact plural “mothers” in IX, and mostly elsewhere, generally refers either to cows or to waters. None of those who favor ‘rains’ provides evidence for mothers=rains in the RV, and rain would be out of place in this context. Nor do I see what the “measuring” would consist of.

I suggest instead that pramé belongs to √mā ‘bellow’ (a possibility considered, but not favored, by Scarlatta). Although prá does not appear with this root in the RV, it is attested with other verbs of roaring; cf. nearby IX.77.1 eṣá prá kóśe … acikradat “This one has cried out in the bucket.” Soma’s propensity for noisemaking is often highlighted, indeed in this very hymn; see in the next few vss. 6b nā́nadat ‘roaring again and again’, 7a ruváti ‘bellows’ (and by implication 5c śúṣmeṇa ‘with his blustering’). Under this analysis of pramé the pāda can make sense in the ritual context established by pāda a: the prá opening b invites a verb of motion to be supplied (“[goes] forth”), depicting the journey of Soma after his pressing, which was treated in pāda a. He bellows on this journey, as he passes first among the waters and then the cows [=milk]. The “midmost mothers” are, in my view, the waters with which he mixes before reaching the milk - “midmost” because of their position between filter and milk.

As for sácā, as disc. ad IV.31.5 sácā is generally a pleonastic+++(=redundant)+++ marker of a loc. absol. Here though I do not interpr. madhyamā́su mātṛ́ṣu as an absol. construction, I would still consider sácā essentially functionless, just pleonastically+++(=redundant)+++ accompanying the loc. phrase. If we want to assign lexical value to it, however, it could express Soma’s bellowing in company with the mothers: waters also frequently make noise.

In c the earthly soma is still at issue - here protecting the commandments (vratā́ni pānáḥ) of the heavenly Soma, once again designated amṛ́tasya cā́ruṇah as in 2a; see comm. ad loc. A similar relationship between the earthly soma and the commandments of the heavenly Soma is found in the previous hymn, IX.69.1d.

The Bull is bellowing; the Cows are coming nigh: the Goddesses approach the God’s own resting-place.
Onward hath Soma passed through the sheep’s fair bright fleece, and hath, as ’twere, endued a garment newly washed.

Es brüllt der Stier, die Kühe kommen entgegen; die Göttlichen kommen zum Treffort des Gottes. Er hat das weißfarbige Schafhaar überschritten. Soma hat sich wie ein frischgewaschenes Gewand in die Milch gehüllt.

Es brüllt der Stier, die Kühe gehn entgegen ihm, zum Stelldichein des Gottes gehn die Göttinnen; Er schreitet durch des Widders weisse Wolle hin, wie mit gewaschnem Kleide hüllt sich Soma ein.

Бык ревет; дойные коровы идут навстречу;
Богини направляются на свидание с богом.
Он перешагнул через белое сито из овечьей шерсти.
Словно в свежевыстиранное одеяние, облачился сома (в молоко).

• पवमानः सोमः
• हिरण्यस्तूपः
• जगती
• निषादः

पदार्थान्वयभाषाः - (उक्षा) ब्रह्मचर्य आदि बलसंपन्न पुरुष ही (मिमाति) सर्वज्ञाता हो सकता है। उस (निष्कृतं)परिष्कृत पुरुष को (धेनवः) इन्द्रियाँ (प्रति यन्ति) प्राप्त होती हैं। (देवस्य देवी) दिव्य परमात्मा की दिव्य शक्तियाँ (उप यन्ति) उसी को प्राप्त होती हैं। वही (अर्जुनं) बड़े-बड़े योद्धाओं को (अति अक्रमीत्) अतिक्रमण करता है। (वारं) उस सर्ववरणीय (अव्ययं) इन्द्रियविकाररहित (अत्कं न) कवच की तरह (निक्तं) यश से उज्ज्वल को (सोमः) परमात्मा (परि अव्यत) चारों ओर से रक्षा करता है ॥४॥

भावार्थभाषाः - जो पुरुष ब्रह्मचारी बनकर शारीरिक, आत्मिक और सामाजिक तीनों प्रकार के बल अपने में उत्पन्न करता है, वह परमात्मा के सामर्थ्य का पात्र होता है ॥४॥

पदार्थान्वयभाषाः - (उक्षा) ब्रह्मचर्यादिबलसम्पन्नः पुरुष एव (मिमाति) सर्वज्ञो भवति। तं (निष्कृतम्) परिष्कृतं पुरुषं (धेनवः) इन्द्रियाणि (प्रति यन्ति) प्राप्नुवन्ति (देवस्य देवी) परमात्मनो दिव्यशक्तयः (उप यन्ति) तमेव प्राप्नुवन्ति। स परत्मात्मैव (अर्जुनम्) वीरयोद्धॄन् (अत्यक्रमीत्) अतिक्रामति। (वारम्) तं सर्ववरणीयम् (अव्ययम्) इन्द्रियविकारहितं (अत्कं न) वर्मेव (निक्तम्) यशसोज्वलं (सोमः) परमात्मा (परि अव्यत) परितो रक्षति ॥४॥

• देवता - पवमानः सोमः
• ऋषिः - हिरण्यस्तूपः
• छन्दः - जगती

अ᳓मृक्तेन रु᳓शता वा᳓ससा ह᳓रिर्
अ᳓मर्तियो निर्णिजानः᳓ प᳓रि व्यत
दिव᳓स् पृष्ठ᳓म् बर्ह᳓णा निर्णि᳓जे कृत
उपस्त᳓रणं चमु᳓वोर् नभस्म᳓यम्

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
ámr̥ktena ← ámr̥kta- (nominal stem)
{case:INS, gender:N, number:SG}

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

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

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

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

nirṇijānáḥ ← √nij- (root)
{case:NOM, gender:M, number:SG, tense:AOR, voice:MED}

pári ← pári (invariable)

vyata ← √vyā- (root)
{number:SG, person:3, mood:INJ, tense:AOR, voice:MED}

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

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

kr̥ta ← √kr̥- (root)
{number:PL, person:2, mood:IMP, tense:AOR, voice:ACT}

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

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

camvòḥ ← camū́- (nominal stem)
{case:GEN, gender:F, number:DU}

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

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

अमृ॑क्तेन । रुश॑ता । वास॑सा । हरिः॑ । अम॑र्त्यः । निः॒ऽनि॒जा॒नः । परि॑ । व्य॒त॒ ।
दि॒वः । पृ॒ष्ठम् । ब॒र्हणा॑ । निः॒ऽनिजे॑ । कृ॒त॒ । उ॒प॒ऽस्तर॑णम् । च॒म्वोः॑ । न॒भ॒स्मय॑म् ॥

• amṛktena ← amṛkta
• [noun], instrumental, singular, neuter
• “new; undamaged; complete.”

• ruśatā ← ruśat
• [noun], instrumental, singular, neuter
• “white; bright; bright.”

• vāsasā ← vāsas
• [noun], instrumental, singular, neuter
• “clothing; fabric; garment; feather; dress; envelope.”

• harir ← hariḥ ← hari
• [noun], nominative, singular, masculine
• “reddish brown; yellow; pale; yellow; aureate.”

• amartyo ← amartyaḥ ← amartya
• [noun], nominative, singular, masculine
• “immortal.”

• nirṇijānaḥ ← nirṇij ← √nij
• [verb noun], nominative, singular
• “wash; dye.”

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

• vyata ← vye
• [verb], singular, Aorist inj. (proh.)
• “cover.”

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

• pṛṣṭham ← pṛṣṭha
• [noun], accusative, singular, neuter
• “back; top; top; surface; shell; peak; Pṛṣṭha; flat roof; pṛṣṭha [word]; back; roof.”

• barhaṇā
• [noun], instrumental, singular, feminine
• “power; might.”

• nirṇije ← nirṇij
• [noun], dative, singular, feminine
• “attire; garment.”

• kṛtopastaraṇaṃ ← kṛta ← 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.”

• kṛtopastaraṇaṃ ← upastaraṇam ← upastaraṇa
• [noun], accusative, singular, neuter
• “sofa.”

• camvor ← camvoḥ ← camū
• [noun], genitive, dual, feminine
• “army; camū; Camū.”

• nabhasmayam ← nabhasmaya
• [noun], accusative, singular, neuter

अमर्त्यः मनुष्यधर्मरहितः हरिः हरितवर्णः सोमः निर्णिजानः उदकेन शोध्यमानः सन् अमृक्तेन । ‘मृजी शौचालंकारयोः’ । अनिर्णिक्तेनापि रुशता स्वतः शुक्लवर्णेन पयोरूपेण वाससा परि व्यत परित आच्छादयति । सोमे परिपूते गव्येन पयसा मिश्रीकुर्वन्ति खलु । तदुच्यते । ततः सोऽयं सोमः दिवः द्युलोकस्य पृष्ठं पृष्ठभागे तिष्ठन्तमादित्यं बर्हणा बर्हणाय पापानामुद्यमनकारिणे पापनाशिने निर्निजे निर्नेजनाय परिपवनाय कृत द्युलोकेऽकार्षीत् । स हि स्वदीप्त्या सर्वं निर्णेक्ति । कृत । कृणोतेर्लुङि ‘ह्रस्वात्’ इति सिचो लोपः । तदेवाह । चम्वोः । द्यावापृथिवीनामैतत् । चमन्ति भक्षयन्त्यत्र देवा मनुष्या इति । तयोः उपस्तरणम् आच्छादनशीलं नभस्मयम् आदित्यमयमादित्यस्य स्वभूतं तेजश्च सर्वेषां निर्णेजनाय अकार्षीत् ॥ ॥ २१ ॥

English translation:

“The immortal green-tinted Soma when purified is arranged in an uncleaned shining vestment; he ahs created (Āditya) who stands on the back of the sky for the destruction (of sin) and purification, (and has created) Āditya’s brilliance, the cover of the two worlds.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Shining vestment: i.e., the milk; Āditya’s brilliance: nabhasmayam = ādityamayam ādityasya svabhūtam tejas

Being arrayed, the immortal tawny one has wrapped himself with an unworn, gleaming garment.
With his might he has made the back of heaven for his raiment and an underlayer made of cloud in the two cups.

The repetition of a passively used part. to √mṛj, intens. marmṛjāná-, matching mṛjyámāna- in the opening pāda of the previous vs. 4a, situates us in the same ritual context as that vs. Again Soma sets out on his journey beyond the filter, through the territory that here is configured as “between the two worlds” (ubhé antā́ ródasī).

Forms of the root √hṛṣ sometimes take dat. infinitives; cf. VIII.19.19 ágne hárṣasva dā́tave “O Agni, be roused to give” (sim. IV.21.9). Contrary to the standard tr., I therefore construe indriyā́ya dhā́yase with harṣate. The adj. indriyá- lit.

‘Indriyan, relating / appropriate to Indra’ has personal reference here (as also in the same phrase in IX.86.3): “for Indra’s suckling.” On śurúdh- see, inter alia, KEWA, EWA both s.v., Thieme 1941 (=KlSch 338-49), Scarlatta 63, 464. The etymology is disputed, in part because the segmentation of this disyllable is unclear: śur-údh or śu-rúdh-. The former is supposed to be parallel to a putative *iṣ-údh- found in the denom. iṣudhyá-, but I have suggested a different etym. for this word: see comm. ad I.128.6 and my forthcoming “ “Vedic iṣudhyá- and Oldenberg Avestan išud-, išūidiia-: The Aim of Praise.” The latter segmentation is favored by Thieme, who derives it from *(p)śu-rúdh- ‘das Vieh mehrend’. Scarlatta (464) objects that we would then expect *śū-rúdh- (like anū-rúdh-, vī-rúdh-), but that is precisely what needs to be read here (see already Grassmann); otherwise the cadence is the very bad - ⏑ ⏑ ⏑ x. No other forms of the stem occur in the cadence; of the other 9 attestations, 5 are found after an early caesura, where a heavy first syllable would change the standard break ⏑ ⏑ - to a still very common - ⏑ -; the other 4 occur after a late caesura ending with a heavy syllable, where - / - ⏑ would definitely be less acceptable than the normal - / ⏑ ⏑ produced by reading a light first syllable. On the whole I am inclined to accept Thieme’s etymology, at least in preference to one based on a 2nd member -udh, and to assume an original *śūrúdh-, at home here and possibly in the 5 forms after early caesura, whose first syllable was ultimately shortened by analogy to compds in su-.

The golden-hued, Immortal, newly bathed, puts on a brightly shining vesture that is never harmed.
He made the ridge of heaven to be his radiant robe, by sprinkling of the bowls from moisture of the sky.

Mit neuem weißen Kleide hat sich der unsterbliche Falbe umhüllt, wenn er reingewaschen wird. Des Himmels Rücken macht er sich im Überschwang zum Festgewand, in den beiden Camu´s eine aus Wolken bestehende Unterlage.

Mit unversehrtem, glänzendem Gewand umhüllt sich schön geschmückt der goldene Unsterbliche; Macht prächtig sich des Himmels Höh zum Schmuckgewand, zur wasserreichen Decke in dem Schalenpaar.

В новую сверкающую одежду золотистый
Бессмертный облачается, когда его украшают.
(Своею) мощью он приспособил себе спину неба для украшения.
Подстилку, состоящую из облаков, для обеих чаш.

• पवमानः सोमः
• हिरण्यस्तूपः
• पादनिचृज्ज्गती
• निषादः

पदार्थान्वयभाषाः - (अमर्त्यः हरिः) अमरणधर्मा परमात्मा तथा (निर्णिजानः) शुद्ध (अमृक्तेन रुशता) अपने स्वाभाविक तेज से (वाससा) अपनी शक्तिरूपी आच्छादन द्वारा (दिवः पृष्ठं)द्युलोक के पृष्ठ को जिसमें (चम्वोः नभस्मयं)द्युलोक की और पृथिवीलोक की (कृतोपस्तरणं) अन्तरिक्षरूपी बिछौना है, उसको (बर्हणा) अपनी प्रकृतिरूपी पुच्छ से (निर्णिजे) पुष्ट करता है और (परि व्यत) सब ओर से इस ब्रह्माण्ड को आच्छादित करता है॥५॥

भावार्थभाषाः - अजरामरादिभावयुक्त परमात्मा अपने प्रकृतिरूपी बर्हिष् से सब संसार को आच्छादित किये हुए है ॥५॥

पदार्थान्वयभाषाः - (अमर्त्यः हरिः) मरणधर्मरहितः परमात्मा तथा (निर्णिजानः) शुद्धः (अमृक्तेन रुशता) स्वकीयस्वाभाविकतेजसा (वाससा) स्वशक्तिरूपाच्छादनेन (दिवः पृष्ठम्) द्युलोकपृष्ठं यत् (चम्वोः नभस्मयम्) द्यावापृथिव्योः (कृतोपस्तरणं) परिकल्पितान्तरिक्ष- रूपोपस्करणं तत् (बर्हणा) स्वीयप्रकृतिपुच्छेन (निर्णिजे) पुष्णाति। अथ च (परि व्यत) ब्रह्माण्डमिमं सर्वत आच्छादयति ॥५॥

• देवता - पवमानः सोमः
• ऋषिः - हिरण्यस्तूपः
• छन्दः - जगती

सू᳓र्यस्येव रश्म᳓यो द्रावयित्न᳓वो
मत्सरा᳓सः प्रसु᳓पः साक᳓म् ईरते
त᳓न्तुं तत᳓म् प᳓रि स᳓र्गास आश᳓वो
ने᳓न्द्राद् ऋते᳓ पवते धा᳓म किं᳓ चन᳓

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

iva ← iva (invariable)

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

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

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

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

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

sākám ← sākám (invariable)

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

pári ← pári (invariable)

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

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

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

caná ← caná (invariable)

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

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

kím ← ká- (pronoun)
{case:NOM, gender:N, number:SG}

ná ← ná (invariable)

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

r̥té ← r̥té (invariable)

सूर्य॑स्यऽइव । र॒श्मयः॑ । द्र॒व॒यि॒त्नवः॑ । म॒त्स॒रासः॑ । प्र॒ऽसुपः॑ । सा॒कम् । ई॒र॒ते॒ ।
तन्तु॑म् । त॒तम् । परि॑ । सर्गा॑सः । आ॒शवः॑ । न । इन्द्रा॑त् । ऋ॒ते । प॒व॒ते॒ । धाम॑ । किम् । च॒न ॥

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

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

• raśmayo ← raśmayaḥ ← raśmi
• [noun], nominative, plural, masculine
• “beam; rein; sunbeam; shininess; cord.”

• drāvayitnavo ← drāvayitnavaḥ ← drāvayitnu
• [noun], nominative, plural, masculine

• matsarāsaḥ ← matsara
• [noun], nominative, plural, masculine
• “intoxicant; invigorating; hostile.”

• prasupaḥ ← prasup
• [noun], accusative, plural, masculine

• sākam
• [adverb]
• “together; jointly; simultaneously.”

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

• tantuṃ ← tantum ← tantu
• [noun], accusative, singular, masculine
• “thread; fiber; lineage; cobweb; fibril; stalk.”

• tatam ← tan
• [verb noun], accusative, singular
• “expand; perform; cause; increase; write; spread; produce; spread; speak; propagate.”

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

• sargāsa ← sargāsaḥ ← sarga
• [noun], nominative, plural, masculine
• “Creation; metempsychosis; discharge; torrent; birth; undertaking.”

• āśavo ← āśavaḥ ← āśu
• [noun], nominative, plural, masculine
• “quick; fast; immediate; agile.”

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

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

• ṛte
• [adverb]
• “without; ṛte [word].”

• pavate ← pū
• [verb], singular, Present indikative
• “purify; filter; blow; purify; purge; sift.”

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

• kiṃcana ← kaścana
• [noun], nominative, singular, neuter
• “some(a); any(a); some(a); any(a).”

सूर्यस्य रश्मयः सर्वस्य प्रेरकस्य सुवीर्यस्य वादित्यस्य रश्मयः सर्वतो व्यापकाः किरणाः इव द्रावयित्नवः सर्वत्रद्रवणशीलाः मत्सरासः मदकराः प्रसुपः शत्रूणां प्रस्वापका हन्तारः आशवः ग्रहेषु चमसेषु च व्याप्ताः सर्गासः सृज्यमानाः सोमाः ततं विस्तृतं तन्तुं तन्तुभिः कृतं वस्त्रं साकं सह युगपत् परि ईरते परितो गच्छन्ति । ते सोमाः इन्द्रादृते इन्द्रं वर्जयित्वा अन्यत् किं चन धाम देवशरीरं लक्षीकृत्य न पवते न गच्छति। एकवचनं छान्दसम् । न गच्छन्ति । किंत्विन्द्रस्यैव धाम प्रति गच्छन्ति । इन्द्रस्य धाम्नो यष्टव्यत्वं च ’ अयाळिन्द्रस्य प्रिया धामानि ’ (वा. सं. २१.४७ ) इति मन्त्रवर्णादवगम्यते ॥

English translation:

“The rushing exhilarating foe-slaying Soma-juices when let loose flow together round the extended cloth like the sun’s rays; they flow to no other person n except Indra.”

Like the rays of the sun that set sleepers in motion, the exhilarating (soma juices) arise all at once from sleep.
The swift surges (surge) around the stretched string [=filter]. But
without Indra he [=Soma] does not purify any domain of his.

Both Geldner and Renou assume that the ná in a is wrongly placed and that the simile really targets usríyaḥ (though they both somehow work the two mothers into it). I think rather that mātárā ná is the complete simile and the “two mothers” are being compared to the gapped goal “Heaven and Earth.” Cf. IX.97.13 nadáyann eti prthiv ̥ ī́m utá dyā́m “roaring he goes to H+E” to our nā́nadad eti. The “two mothers” as stand-ins for H+E are found in our little group of hymns in IX.68.4 sá mātárā vicáran.

The 2nd hemistich is difficult to sort out because it is unclear how to distribute the series of acc. sgs. in c: ṛtám prathamám yát súvarṇaram. I take all three together, with ṛtám modified by prathamám and further specified by yát svàrṇaram, a nominal izafe-type construction, all as obj. of jānán. Geldner (and Renou) take everything up to yát as obj. of jānán, but svàrṇaram as obj. of avṛṇīta. Lüders (396) has ṛtám as obj.

of jānán, yát svàrṇaram as obj. of avṛṇīta, and prathamám as adv. All three take svàrṇara- as a place name: for Geldner a place famous for its soma, for Lüders the Himmelsquell of soma. But, as disc. ad IV.21.3, svàrṇara- is a name only in VIII; otherwise it seems to refer to a “realm of solar glory,” different from Heaven and Earth, as shown by IV.21.3 and X.65.4, where Heaven and Earth and various other places appear parallel to svàrṇara-.

However we distribute the accusatives, each of us has to decide what this hemistich is trying to say, and I would not say that any of us has succeeded in this.

With regard to my own interpr., I tentatively suggest that once again its subject is the earthly, ritual soma; in his cosmic journey to and through Heaven and Earth he recognizes the sun as “the first truth” and chooses it as his alter ego, his cosmic doublet, which resounds to his own glorification. In this paraphrase I realize that it is unclear why this is the “first” truth, and I therefore consider it possible that prathamám is adverbial, as Lüders takes it - and suggest an alternate tr. “first recognizing the truth that is the realm of solar splendor …” But all this is very sketchy.

Even as the beams of Surya, urging men to speed, that cheer and send to sleep, together rush they forth,
These swift outpourings in long course of holy rites: no form save only Indra shows itself so pure.

Gleich den Sonnenstrahlen, die die Schläfer auf die Beine bringen, kommen die berauschenden Säfte auf einmal hervor. Die raschen Güsse umkreisen den ausge-spannten Faden. Ohne Indra läutert sich kein Ding.

So wie in schnellem Lauf der Sonne Strahlen, gehn zusammen die berauschenden, befruchtenden, Die schnellen Ströme durch das ausgespannte Netz; zu keiner andern Stätte als zu Indra rieselt er.

Как лучи солнца заставляют убегать
Заснувших, (так) пьянящие соки сразу приходят в движение.
Быстрые потоки (мчатся) вокруг протянутой нити.
Без Индры не очищается никакая формы (сомы).

• पवमानः सोमः
• हिरण्यस्तूपः
• जगती
• निषादः

पदार्थान्वयभाषाः - (मत्सरासः) सर्वाह्लादक (प्रसुपः) सबका निवासस्थान परमात्मा (ततं तन्तुं) विस्तृत प्रकृतिरूप तन्तु के (साकं) साथ (ईरते) गति करता है। उससे (आशवः) गमनशील (सर्गासः)सृष्टियें(सूर्यस्य रश्मय इव) सूर्य की किरणों के समान (द्रवयित्नवः) क्षरणशील उत्पन्न होती हैं। उक्त परमात्मा (इन्द्रात् ऋते) उद्योगी के अतिरिक्त (किं चन धाम) अन्य किसी के अन्तःकरण को (न पवते) नहीं पवित्र करता है॥६॥

भावार्थभाषाः - उक्तगुणसंपन्न परमात्मा के द्वारा सूर्य की रश्मियों के समान अनन्त प्रकार की सृष्टियें उत्पन्न होती हैं ॥६॥

पदार्थान्वयभाषाः - (मत्सरासः) सर्वाह्लादकः (प्रसुपः) सर्वाधाररूपः परमात्मा (ततं तन्तुम्) विस्तृतप्रकृतितन्तुना (साकम्) सह (ईरते) गच्छति। ततः (आशवः) गत्वर्यः (सर्गासः) सृष्टयः (सूर्यस्य रश्मय इव) रविकिरणा इव (द्रावयित्नवः) स्यन्दनशीला उत्पद्यन्ते। पूर्वोक्तः परमात्मा (इन्द्रादृते) उद्योगिनो विना (किं चन धाम) अन्यदीयान्तःकरणं (न पवते) न पवित्रयति ॥६॥

• देवता - पवमानः सोमः
• ऋषिः - हिरण्यस्तूपः
• छन्दः - जगती

सि᳓न्धोर् इव प्रवणे᳓ निम्न᳓ आश᳓वो
वृ᳓षच्युता म᳓दासो गातु᳓म् आशत
शं᳓ नो निवेशे᳓ द्विप᳓दे च᳓तुष्पदे
अस्मे᳓ वा᳓जाः सोम तिष्ठन्तु कृष्ट᳓यः

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

iva ← iva (invariable)

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

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

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

āśata ← √naś- 1 (root)
{number:PL, person:3, mood:IND, tense:AOR, voice:MED}

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

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

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

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

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

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

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

śám ← śám (invariable)

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

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

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

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

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

सिन्धोः॑ऽइव । प्र॒व॒णे । नि॒म्ने । आ॒शवः॑ । वृष॑ऽच्युताः । मदा॑सः । गा॒तुम् । आ॒श॒त॒ ।
शम् । नः॒ । नि॒ऽवे॒शे । द्वि॒ऽपदे॑ । चतुः॑ऽपदे । अ॒स्मे इति॑ । वाजाः॑ । सो॒म॒ । ति॒ष्ठ॒न्तु॒ । कृ॒ष्टयः॑ ॥

• sindhor ← sindhoḥ ← sindhu
• [noun], genitive, singular, masculine
• “river; Indus; sindhu [word].”

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

• pravaṇe ← pravaṇa
• [noun], locative, singular, masculine
• “descent.”

• nimna ← nimne ← nimna
• [noun], locative, singular, neuter
• “depression; depth.”

• āśavo ← āśavaḥ ← āśu
• [noun], nominative, plural, masculine
• “quick; fast; immediate; agile.”

• vṛṣacyutā ← vṛṣa ← vṛṣan
• [noun], masculine
• “bull; Indra; stallion; Vṛṣan; man.”

• vṛṣacyutā ← cyutāḥ ← cyu
• [verb noun], nominative, plural
• “fall down; issue; shoot; ejaculate; deviate; banish; drop; dislodge; miss; deprive.”

• madāso ← madāsaḥ ← mada
• [noun], nominative, plural, masculine
• “drunkenness; mada; estrus; excitement; sexual arousal; alcohol; musth; mad; mada; ecstasy; pride; drink; joy; arrogance; vivification.”

• gātum ← gātu
• [noun], accusative, singular, masculine
• “path; way.”

• āśata ← aś
• [verb], plural, Root aorist (Ind.)
• “get; reach; enter (a state).”

• śaṃ ← śam
• [adverb]
• “śam [word].”

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

• niveśe ← niveśa
• [noun], locative, singular, masculine
• “camp.”

• dvipade ← dvipad
• [noun], dative, singular, masculine
• “biped.”

• catuṣpade ← catuṣpada
• [noun], dative, singular, masculine
• “quadrupedal.”

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

• vājāḥ ← vāja
• [noun], nominative, plural, masculine
• “prize; Vāja; reward; reward; Ribhus; vigor; strength; contest.”

• soma
• [noun], vocative, singular, masculine
• “Soma; moon; soma [word]; Candra.”

• tiṣṭhantu ← sthā
• [verb], plural, Present imperative
• “stay; stand; situate; exist; [in]; resist; endure; put; soak; be; stop; adhere; get stale; concentrate; grow; trust; wake; consociate; last; dwell; lie; stand; stop.”

• kṛṣṭayaḥ ← kṛṣṭi
• [noun], nominative, plural, feminine
• “people; citizenry.”

वृषच्युताः । वृष हिंसासंक्लेशनदानेष्वपि । वृषभिः सोमस्य दातृभिर्ऋत्विग्भिश्युनदताः परिस्रुताः मदासः मदकारिणः सोमाः स्तुतिभिः प्राप्तव्य इन्द्रे गातुं गमनम् आशत प्राप्नुवन्ति । तत्र दृष्टान्तः । सिन्धोरिव प्रवणे । प्रगच्छन्त्युदकानि यत्रेति तत्प्रवणम् । तस्मिन् निम्ने स्थले सिन्धोर्नद्याः आशवः व्याप्ता आपो यथा गच्छन्ति तद्वत् । अथ प्रत्यक्षः। हे सोम नः अस्माकं निवेशे स्वगृहं प्रति प्रवेशने निर्गमने वा द्विपदे पुत्रादिकाय चतुष्पदे गवादिकाय पशवे शं सुखं कुरु । किंच हे सोम अस्मे अस्मासु वाजाः अन्नानि कृष्टयः पुत्रादिकाः प्रजाश्च तिष्ठन्तु । अन्नादिकं देहीत्यर्थः ॥

English translation:

“The exhilarating (Soma-juices) poured forth by the sprinklers effect their way to Indra as in a waterfall of a river the percvading (waters find their way) to dry ground; bless on our return our two-footed and four-footed things; may food and offspring ever abide with us.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

By the sprinklers: Or, praised by the priests who give the Soma; On our return: niveśe = svagṛham prati praveśane nirgamane vā, on our entering our home or leavin git; dvipade, catuṣpade are datives from -pad

As at the forward plunge of a river toward the deep, the swift
exhilarating drinks, roused by bulls, have achieved their course.
Weal (be) for our two-footed and our four-footed at their homecoming. Let prizes and peoples stand by us, Soma.

Once again the nirṇíj- (see above, ad vs. 1), here firmly anchored in the ritual here-and-now as the sheepskin filter. The bovine skin (gavyáyī tvák) either refers to the milk mixture or the cowhide on which the pressing apparatus is set up.

As down the steep slope of a river to the vale, drawn from the Steer the swift strong draughts have found a way.
Well be it with the men and cattle in our home. May powers, O Soma, may the people stay with us.

Wie im Gefäll des Stromes die Gewässer abwärts, so haben die raschen Rauschtränke, von den Bullen geschüttelt, ihren Weg genommen. Heil sei unseren Zwei- und Vierfüßlern bei ihrer Heimkehr! Auf unserer Seite sollen die Siegerpreise, die Völker stehen, o Soma!

Die schnellen Tränke haben wie in Stromes Sturz, die stiergepressten, ihren Lauf ins Thal vollbracht, Zum Heil den Menschen und dem Vieh in unserm Haus; lass Leut’ und Nahrung, Soma, uns zu Diensten stehn.

Словно быстрые (воды) в отлогой низине реки,
Пьянящие соки, взбаламученные быками, нашли выход.
Благо нашим двуногим (и) четвероногим при возвращении (домой)!
На нашей стороне пусть будут, о сома, награды (и) народы.

• पवमानः सोमः
• हिरण्यस्तूपः
• निचृज्जगती
• निषादः

पदार्थान्वयभाषाः - (सोम) हे परमात्मन् ! आप (अस्मे) हमारी (निवेशे) स्थिति में (नः) हमारे (द्विपदे चतुष्पदे) मनुष्य तथा पशुओं के (शं) कल्याणकारी हों। तथा हमारी (कृष्टयः) बुद्धियें (तिष्ठन्तु) शुभ हों। (मदासः) आनन्दमय (आशवः) व्यापक आपके यश को (गातुं) गानकर इस प्रकार जिज्ञासु लोग आपके रूप में (आशत) लीन हों। जैसे (सिन्धोरिव) समुद्र के (प्रवणे निम्ने) निम्न प्रवाह में (वृषच्युताः) वेग से बहनेवाली नदियाँ मिलती हैं॥७॥

भावार्थभाषाः - परमात्मा करुणासिन्धुहैं। जिस प्रकारक्षुद्र नदियाँ समुद्र में मिलकर महासागर हो जाती हैं, इसी प्रकार उक्त परमात्मा को मिलकर उपासक महत्त्व को धारण करता है ॥७॥

पदार्थान्वयभाषाः - (सोम) हे जगदीश्वर ! त्वं (अस्मे) अस्माकं (निवेशे) स्थितौ (नो द्विपदे चतुष्पदे) अस्मत्पशुमनुष्यादीनां (शम्) कल्याणं कुरुष्व। तथा मदीयाः (कृष्टयः) बुद्धयः (तिष्ठन्तु) शुभविषयिण्यो भवन्तु। (मदासः) आनन्दयुतं (आशवः) व्यापकं भवद्यशः (गातुम्) उपगीय एवं प्रकारेण जिज्ञासवस्तव रूपे (आशत) लीना भवन्तु। यथा (सिन्धोः इव) समुद्रस्य (निम्ने प्रवणे) निम्नप्रवाहे (वृषच्युताः) वेगवत्यो नद्यो मिलन्ति तद्वत् ॥७॥

• देवता - पवमानः सोमः
• ऋषिः - हिरण्यस्तूपः
• छन्दः - जगती

आ᳓ नः पवस्व व᳓सुमद् धि᳓रण्यवद्
अ᳓श्वावद् गो᳓मद् य᳓वमत् सुवी᳓रियम्
यूयं᳓ हि᳓ सोम पित᳓रो म᳓म स्थ᳓न
दिवो᳓ मूर्धा᳓नः प्र᳓स्थिता वयस्कृ᳓तः

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

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

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

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

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

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

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

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

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

hí ← hí (invariable)

máma ← ahám (pronoun)
{case:GEN, number:SG}

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

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

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

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

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

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

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

vayaskŕ̥taḥ ← vayaskŕ̥t- (nominal stem)
{case:NOM, number:PL}

आ । नः॒ । प॒व॒स्व॒ । वसु॑ऽमत् । हिर॑ण्यऽवत् । अश्व॑ऽवत् । गोऽम॑त् । यव॑ऽमत् । सु॒ऽवीर्य॑म् ।
यू॒यम् । हि । सो॒म॒ । पि॒तरः॑ । मम॑ । स्थन॑ । दि॒वः । मू॒र्धानः॑ । प्रऽस्थि॑ताः । व॒यः॒ऽकृतः॑ ॥

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

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

• pavasva ← pū
• [verb], singular, Present imperative
• “purify; filter; blow; purify; purge; sift.”

• vasumaddhiraṇyavad ← vasumat
• [noun], accusative, singular, neuter
• “deluxe; affluent; rich.”

• vasumaddhiraṇyavad ← hiraṇyavat
• [noun], accusative, singular, neuter
• “possessing gold.”

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

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

• yavamat
• [noun], accusative, singular, neuter

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

• suvīryam ← vīryam ← vīrya
• [noun], accusative, singular, neuter
• “potency; vīrya; heroism; potency; strength; semen; power; deed; active agent; efficacy; vīryapāramitā; gold; vigor; vīrya [word]; virility; manfulness; jewel; force.”

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

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

• soma
• [noun], vocative, singular, masculine
• “Soma; moon; soma [word]; Candra.”

• pitaro ← pitaraḥ ← pitṛ
• [noun], nominative, plural, masculine
• “father; Pitṛ; ancestor; parent; paternal ancestor; pitṛ [word]; forefather.”

• mama ← mad
• [noun], genitive, singular
• “I; mine.”

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

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

• mūrdhānaḥ ← mūrdhan
• [noun], nominative, plural, masculine
• “head; battlefront; peak; top; mūrdhan [word]; leader; top.”

• prasthitā ← prasthitāḥ ← prasthā ← √sthā
• [verb noun], nominative, plural
• “depart; give; depart; go; stay; proceed.”

• vayaskṛtaḥ ← vayaskṛt
• [noun], nominative, plural, masculine

हे सोम त्वं वसुमत् वसुयुक्तं हिरण्यवत् कनकादिसहितम् अश्ववत् गोमत् गवाश्वसहितं यवमत् । यवो नाम धान्यविशेषः। धान्यविशिष्टं सुवीर्यं शोभनवीर्योपेतं धनं नः अस्मभ्यम् आ पवस्व आप्रापय । प्रयच्छेति यावत् । किंच हे सोम यतस्त्वं मम पितॄणामङ्गिरसामपि पितासि ततो यूयम् एव मम पितरः स्थन भवथ । पितृबहुत्वमत्र सोमस्याभिधीयते । कीदृशाः । दिवः द्युलोकस्य मूर्धानः मूर्धवदुच्छ्रिताः । कर्मभिः स्वर्गादिकमलभन्तेत्यर्थः । प्रस्थिताः सर्वदा कर्मकरणार्थं स्थिताः वयस्कृतः हवीरूपस्यान्नस्य कर्तारः । तादृशा मम पितरस्त्वं भवसि । ।

English translation:

“Pour upon us (wealth) comprising treasure, gold, horses, cattle, barley, and excellent male offspring; you, Soma are my progenitors, the chiefs of heaven, plural ced (for sacrificial), the offerers of oblation.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

You, Soma are…: Soma is treated as a plural ral by attraction; or, as the plural rality of the pitṛs is applied to Soma

By purifying yourself bring (wealth) in goods and gold, in horses, cows, and barley, and an abundance of good heroes,
for you (soma-juices), o Soma, are my fathers, the heads of heaven, set forth as creators of vitality for me.

he suggests rather three (later) soma vessels: droṇakalaśa, ādhavanīya, and pūtabhṛt, none of which is found in the RV (though dróṇa and kaláśa- individually are both soma vessels). Geldner in both passages (IX.1 n. 8c, IX.70 n. 8d) suggests soma juice, milk, and water. Renou tr. “est fabriqué de trois manières,” but does not pronounce on what they are. Since mádhu ‘honey’ is normally a stand-in for sóma- in this maṇḍala, “the honey is made threefold” (tridhā́tu mádhu kriyate) seems to refer to a three-part division of the soma itself. However, the similar phrase in IX.86.46, mádaḥ pári tridhā́tuḥ … arṣati “the exhilarating drinks rushes around threefold,” gives me pause, in that it seems to refer to a single incident of soma’s rushing and is difficult therefore to parcel out to the three pressings. I therefore think that Geldner’s suggestion that it refers to a liquid made up of three parts—soma juice, water, and milk—is probably correct, certainly at IX.86.46 but probably here and in IX.1.8 as well. “Three-backed” (tripṛṣṭhá-) in nearby IX.71.7 may belong here too and also perhaps the three heads (trī́n … mūrdhnáḥ) of IX.73.1.

Pour out upon us wealth in goods, in gold, in steeds, in cattle and in corn, and great heroic strength.
Ye, Soma, are my Fathers, lifted up on high as heads of heaven and makers of the strength of life.

Läutere uns Besitz von Gut, Gold, Rossen, Rindern, von Korn und die Meisterschaft zu, denn ihr, o Soma, seid meine Väter, als die Häupter des Himmels erhoben, Kraft verleihend!

O ströme hell uns Reichthum zu an Gut und Gold, an Ross und Rind, Getreidevorrath, Heldenkraft, Denn ihr, o Soma’s, seid als Väter mir gesetzt, und als des Himmels Häupter, schaffend Jugendkraft.

Очищаясь, принеси нам владение добром, золотом,
Конями, коровами, ячменем, обилие прекрасных мужей!
Ведь вы, о сома, – отцы мои,
Поднятые головы неба, создающие телесную силу!

• पवमानः सोमः
• हिरण्यस्तूपः
• निचृज्जगती
• निषादः

पदार्थान्वयभाषाः - (सोम) हे परमात्मन् ! (वसुमत्) ऐश्वर्यसंपन्न (हिरण्यवत्)स्वर्णादिधन के स्वामी (गोमत्) गवाद्यैश्वर्यवाले (अश्ववत्) विद्युदादिशक्तियों के स्वामी (यवमत्) अन्नधनाद्यैश्वर्ययुक्त आप (सुवीर्यं) सुन्दर पराक्रम को (नः) हम लोगों को (आ पवस्व) सब ओर से दें। (यूयम्) आप (हि) निश्चय करके (मम) मेरे (पितरः स्थन) पालन करनेवाले हैं और (वयस्कृतः) ऐश्वर्य के देनेवाले आप (दिवः)द्युलोक के (मूर्धानः) मुखरूप (प्रस्थिताः) विराजमान हैं॥८॥

भावार्थभाषाः - इस मन्त्र में परमात्मा से ऐश्वर्य की प्रार्थना की गई है ॥८॥

पदार्थान्वयभाषाः - (सोम) हे जगदीश ! (वसुमत्) ऐश्वर्यसम्पन्नः (हिरण्यवत्) स्वर्णादिधनस्वामी (गोमत्) गवाद्यैश्वर्यवान् (अश्ववत्) विद्युदादिशक्तेरीश्वरः (यवमत्) अन्नधनाद्यैश्वर्ययुक्तस्त्वं (सुवीर्यम्) सुपराक्रमं (नः) अस्मभ्यं (आ पवस्व) परितो देहि। (यूयम्) भवान् (हि) खलु (मम पितरः स्थन) अस्मत्पालनकर्ता भवतु। अथ च (वयस्कृतः) ऐश्वर्यदायको भवान् (दिवः) द्युलोकस्य (मूर्धानः) मुखरूपः (प्रस्थिताः) विराजमानोऽस्ति ॥८॥

• देवता - पवमानः सोमः
• ऋषिः - हिरण्यस्तूपः
• छन्दः - त्रिष्टुप्

एते᳓ सो᳓माः प᳓वमानास इ᳓न्द्रं
र᳓था इव प्र᳓ ययुः साति᳓म् अ᳓छ
सुताः᳓ पवि᳓त्रम् अ᳓ति यन्ति अ᳓व्यं
हित्वी᳓ वव्रिं᳓ हरि᳓तो वृष्टि᳓म् अ᳓छ

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

ácha ← ácha (invariable)

iva ← iva (invariable)

prá ← prá (invariable)

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

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

yayuḥ ← √yā- 1 (root)
{number:PL, person:3, mood:IND, tense:PRF, voice:ACT}

áti ← áti (invariable)

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

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

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

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

ácha ← ácha (invariable)

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

hitvī́ ← √hā- 2 (root)

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

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

ए॒ते । सोमाः॑ । पव॑मानासः । इन्द्र॑म् । रथाः॑ऽइव । प्र । य॒युः॒ । सा॒तिम् । अच्छ॑ ।
सु॒ताः । प॒वित्र॑म् । अति॑ । य॒न्ति॒ । अव्य॑म् । हि॒त्वी । व॒व्रिम् । ह॒रितः॑ । वृ॒ष्टिम् । अच्छ॑ ॥

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

• somāḥ ← soma
• [noun], nominative, plural, masculine
• “Soma; moon; soma [word]; Candra.”

• pavamānāsa ← pavamānāsaḥ ← pū
• [verb noun], nominative, plural
• “purify; filter; blow; purify; purge; sift.”

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

• rathā ← rathāḥ ← ratha
• [noun], nominative, plural, masculine
• “chariot; warrior; ratha [word]; Dalbergia oojeinensis; rattan.”

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

• pra
• [adverb]
• “towards; ahead.”

• yayuḥ ← yā
• [verb], plural, Perfect indicative
• “go; enter (a state); travel; disappear; reach; come; campaign; elapse; arrive; drive; reach; leave; run; depart; ride.”

• sātim ← sāti
• [noun], accusative, singular, feminine
• “victory; acquisition; contest.”

• accha ← acchā
• [adverb]
• “towards; accha [prefix].”

• sutāḥ ← su
• [verb noun], nominative, plural
• “press out; su.”

• pavitram ← pavitra
• [noun], accusative, singular, neuter
• “strainer.”

• ati
• [adverb]
• “very; excessively; beyond; excessively.”

• yanty ← yanti ← i
• [verb], plural, Present indikative
• “go; travel; enter (a state); return; walk; continue; reach; ask.”

• avyaṃ ← avyam ← avya
• [noun], accusative, singular, neuter

• hitvī ← hā
• [verb noun]
• “abandon; decrease; want; kill; deteriorate; get rid of; exclude; lose; avoid; remove; leave; abandon; neglect; leave; discard; apostatize; discontinue; weaken; abandon; assail; subtract; foreswear; pour away; withdraw; depart; reduce.”

• vavriṃ ← vavrim ← vavri
• [noun], accusative, singular, masculine
• “covering; lurking place.”

• harito ← haritaḥ ← harit
• [noun], nominative, plural, feminine
• “pale; green; bay; yellow.”

• vṛṣṭim ← vṛṣṭi
• [noun], accusative, singular, feminine
• “rain; shower; rainy season.”

• accha ← acchā
• [adverb]
• “towards; accha [prefix].”

पवमानासः पवित्रेण पूयमानाः एते अस्मदीयाः सोमाः सातिम् । ‘षण संभक्तौ । कर्मणि क्तिन् । सर्वैः संभजनीयम् इन्द्रम् अच्छ प्र ययुः प्रकर्षेण गच्छन्ति । तत्र दृष्टान्तः । रथाइव । इन्द्रस्य रथा यथा सातिम् । ‘षो अन्तकर्मणि’ । ऊतियूति’ इत्यादिना निपातितः । सीयते म्रियतेऽस्मिन्निति सातिः संग्रामः । तमच्छ तं प्रति प्रगच्छन्ति तद्वत् । किंच सुताः ग्रावभिरभिषुताः सोमाः अव्यम् अविवालभवं पवित्रम् अति यन्ति अतीत्य गच्छन्ति । तेऽमी हरितः हरितवर्णा अश्वाः । यद्वा । हरितस्त आदित्यवाहनरूपा अश्वा भूत्वा । वव्रिम् । वृणोति शरीरमिति वव्रिर्जरा । ‘ आदृगमहन इति किप्रत्ययः । सर्वाङ्गव्यापिनीं जरां हित्वी हित्वा तरुणाः सन्तः वृष्टिमच्छ वृष्टिं गमयितुं गच्छन्ति । हित्वी। ‘जहातेश्च क्त्वि’ (पा. सू. ७.४. ४३ ) इति ह्यादेशः । ‘ स्नात्व्यादयश्च’ इति छन्दसि निपातितम् ॥

English translation:

“These filtered Soma-juices advance to Indra worthy of honour, as (Indra’s) chariots advance to battle; expressed (with the stones) they pass through the woollen filter, casting off infirmity the horses go towards the rain.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

To battle: sātim: an epithet of Indra, sarvaiḥ sambhajanīyam; also, meaning ‘battle, from so, to kill; casting off infirmity: casting off infirmity that pervades all their limbs, becoming youthful; vavr. from vṛ, that which covers the body;

Haritaḥ = becoming the horses that bear the Sun

These self-purifying soma juices have gone forth to Indra, like chariots to a win.
Pressed, the tawny ones go beyond the ovine filter, having left behind their cover, to the rain.

The last pāda is a nice ex. of what appears to be a semi-gnomic expression.

These Pavamanas here, these drops of Soma, to Indra have sped forth like cars to booty.
Effused, they pass the cleansing fleece, while, gold-hued, they cast their covering off to pour the rain down.

Diese sich läuternden Soma´s sind zu Indra wie die Wagen zum Siegesgewinn ausgezogen. Ausgepreßt gehen sie über die Seihe aus Schafwolle, indem sie ihre Hülle zurücklassen, zum Regen, die falben Stuten.

Zu Indra eilten diese Somatränke, die flammenden, wie Wagen hin zur Beute, Durchs wollne Sieb hin gehen die gepressten aufs Regnen aus, die goldnen aus der Decke.

Эти сомы-Паваманы устремились
К Индре, словно колесницы для захвата.
Выжатые, они проходят через цедилку из овечьей шерсти,
Золотистые, оставив (свою) оболочку ради дождя.

• पवमानः सोमः
• हिरण्यस्तूपः
• निचृत्त्रिष्टुप्
• धैवतः

• देवता - पवमानः सोमः
• ऋषिः - हिरण्यस्तूपः
• छन्दः - त्रिष्टुप्

इ᳓न्दव् इ᳓न्द्राय बृहते᳓ पवस्व
सुमॄळीको᳓+ अनवद्यो᳓ रिशा᳓दाः
भ᳓रा चन्द्रा᳓णि गृणते᳓ व᳓सूनि
देवइ᳓र् द्यावापृथिवी प्रा᳓वतं नः

Strata
Normal

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

Morph
br̥haté ← br̥hánt- (nominal stem)
{case:DAT, gender:M, number:SG}

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

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

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

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

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

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

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

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

gr̥ṇaté ← √gr̥̄- 1 (root)
{case:DAT, gender:M, number:SG, tense:PRS, voice:ACT}

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

avatam ← √avⁱ- (root)
{number:DU, person:2, mood:IMP, tense:PRS, voice:ACT}

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

dyāvāpr̥thivī ← dyā́vāpr̥thivī́- (nominal stem)
{case:VOC, gender:F, number:DU}

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

prá ← prá (invariable)

इन्दो॒ इति॑ । इन्द्रा॑य । बृ॒ह॒ते । प॒व॒स्व॒ । सु॒ऽमृ॒ळी॒कः । अ॒न॒व॒द्यः । रि॒शादाः॑ ।
भर॑ । च॒न्द्राणि॑ । गृ॒ण॒ते । वसू॑नि । दे॒वैः । द्या॒वा॒पृ॒थि॒वी॒ इति॑ । प्र । अ॒व॒त॒म् । नः॒ ॥

• indav ← indo ← indu
• [noun], vocative, 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.”

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

• pavasva ← pū
• [verb], singular, Present imperative
• “purify; filter; blow; purify; purge; sift.”

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

• sumṛﾱīko ← mṛﾱīkaḥ ← mṛḍīka
• [noun], nominative, singular, masculine
• “compassion; favor.”

• anavadyo ← anavadyaḥ ← anavadya
• [noun], nominative, singular, masculine
• “blameless; faultless.”

• riśādāḥ ← riśādas
• [noun], nominative, singular, masculine
• “superior; superior; proud.”

• bharā ← _ ← √_
• [?]
• “_”

• candrāṇi ← candra
• [noun], accusative, plural, neuter
• “aglitter(p); shining.”

• gṛṇate ← gṛ
• [verb noun], dative, singular
• “praise.”

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

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

• dyāvāpṛthivī
• [noun], vocative, dual, feminine
• “heaven and earth; dyāvāpṛthivī [word].”

• prāvataṃ ← prāvatam ← prāv ← √av
• [verb], dual, Present imperative
• “help; promote.”

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

हे इन्दो सोम त्वं बृहते महते इन्द्राय तदर्थं पवस्व पात्रेषु क्षर । इन्द्र प्रत्यागच्छ वा । कीदृशः । सुमृळीकः इन्द्रस्य सुष्ठु सुखयिता अत एव अनवद्यः गर्हारहितः रिशादाः रिशतां बाधकानामसिता । एतादृशस्त्वमिन्द्राय पवस्व । किंच गृणते स्तुवते मह्यं चन्द्राणि आह्लादकानि वसूनि धनानि भर प्रयच्छ। किंच हे द्यावापृथिवी युवां च पवमानेन परिप्लुते सत्यौ देवैः सुभगैर्धनैः सह नः अस्मान् प्रावतं प्ररक्षतम् ॥ ॥ २२ ॥

English translation:

“Indu, who do make (men) very happy, the blameless one, the destroyer of foes, flow for mighty Indra; bring to (me) your worshipper gratifying riches; heaven and earth, protect us with auspicious (riches).”

O drop, purify yourself for lofty Indra, since you are very merciful, beyond reproach, caring for the stranger.
Bring gleaming goods to the singer. O Heaven and Earth, together with the gods—further us.

Pāda b is oddly phrased: it contains the idiom ā́pavasva, which ordinarily means “attract X-ACC here through your purification” (see comm. ad IX.7.8 and passim), but though it has an acc. (jaṭháram), it would seem quite odd to say “attract Indra’s belly here through your purification.” It seems rather to be a variant of 9b índrasya hā́rdi … ā́viśa “enter the heart of Indra.” And the lexeme ā́pavate does seem to have a variant construction with acc. of goal. Cf. ā́pavasva … pavítram IX.25.6, 50.4 “purify yourself in(to?) the filter.”

O Indu, flow thou on for lofty Indra, flow blameless, very gracious, foe-destroyer.
Bring splendid treasures to the man who lauds thee. O Heaven and Earth, with all the Gods protect. us.

O Saft! Läutere dich für den hohen Indra, mildtätig, untadelhaft, herrenstolz! Bringe blinkende Schätze dem Lobsänger! Himmel und Erde, mit den Göttern helfet uns weiter!

Dem grossen Indra flamme zu, o Indu, untadlig, gnädig und den Feind verzehrend, Dem Sänger bringe glanzbegabte Güter, seid mit den Göttern hold uns, Erd’ und Himmel.

О капля, очищайся для могучего Индры,
Очень снисходительная, безупречная, заботящаяся о чужом!
Принеси воспевателю сверкающие блага!
О Небо-и-Земля, вместе с богами помогайте нам дальше!

• पवमानः सोमः
• हिरण्यस्तूपः
• त्रिष्टुप्
• धैवतः

पदार्थान्वयभाषाः - (इन्दो) ऐश्वर्यसंपन्न परमात्मन् ! (सुमृळीकः) कर्मयोगी को सुख देनेवाले (अनवद्यः) निन्दारहित (रिशादाः)बाधकों के नाशक आप (इन्द्राय) कर्मयोगी के लिए (पवस्व) पवित्रता प्रदान करें और (गृणते) स्तुति करनेवाले कर्मयोगी के लिए (चन्द्राणि) आह्लाद देनेवाले (वसूनि) धनों को (भर) प्रदान करें। आप (देवैः) दिव्य धनों के सहित (द्यावापृथिवी)द्युलोक और पृथिवीलोक को (नः) हम लोगों के लिए (प्र अवतं) प्राप्त कराएँ॥१०॥

भावार्थभाषाः - इस मन्त्र में कर्मयोगी के लिए ऐश्वर्यप्रदान का वर्णन किया गया है ॥१०॥ यह ६९ वाँ सूक्त और २२ वाँ वर्ग समाप्त हुआ।

पदार्थान्वयभाषाः - (इन्दो) ऐश्वर्यसम्पन्न परमात्मन् ! (सुमृळीकः) कर्मयोगिसुखदः (अनवद्यः) निन्दारहितः (रिशादाः) बाधकनाशकस्त्वं (इन्द्राय) कर्मयोगिने (पवस्व) पवित्रतां देहि। अथ च (गृणते) स्तोत्रे कर्मयोगिने (चन्द्राणि) आह्लादकानि (वसूनि) धनानि (भर) प्रददस्व। भवान् (देवैः) दिव्यधनयुते (द्यावापृथिवी) द्यावाभूमी (नः) अस्मभ्यं (प्रावतम्) प्रापयतु ॥१०॥ इत्येकोनसप्ततितमं सूक्तं द्वाविंशो वर्गश्च समाप्तः।