०७३

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

स्र᳓क्वे द्रप्स᳓स्य ध᳓मतः स᳓म् अस्वरन्न्
ऋत᳓स्य यो᳓ना स᳓म् अरन्त ना᳓भयः
त्री᳓न् स᳓ मूर्ध्नो᳓ अ᳓सुरश् चक्र आर᳓भे
सत्य᳓स्य ना᳓वः सुकृ᳓तम् अपीपरन्

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
asvaran ← √svar- (root)
{number:PL, person:3, mood:IND, tense:IPRF, voice:ACT}

dhámataḥ ← √dhamⁱ- (root)
{case:ACC, gender:M, number:SG, tense:PRS, voice:ACT}

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

sám ← sám (invariable)

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

aranta ← √r̥- 1 (root)
{number:PL, person:3, mood:INJ, tense:AOR, voice:MED}

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

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

sám ← sám (invariable)

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

ārábhe ← √rabh- (root)
{case:DAT, number:SG}

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

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

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

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

trī́n ← trí- (nominal stem)
{case:ACC, gender:M, number:PL}

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

nā́vaḥ ← naú- ~ nā́v- (nominal stem)
{case:NOM, gender:F, number:PL}

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

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

स्रक्वे॑ । द्र॒प्सस्य॑ । धम॑तः । सम् । अ॒स्व॒र॒न् । ऋ॒तस्य॑ । योना॑ । सम् । अ॒र॒न्त॒ । नाभ॑यः ।
त्रीन् । सः । मू॒र्ध्नः । असु॑रः । च॒क्रे॒ । आ॒ऽरभे॑ । स॒त्यस्य॑ । नावः॑ । सु॒ऽकृत॑म् । अ॒पी॒प॒र॒न् ॥

• srakve ← srakva
• [noun], locative, singular, masculine

• drapsasya ← drapsa
• [noun], genitive, singular, masculine
• “drop; banner.”

• dhamataḥ ← dham
• [verb noun], genitive, singular
• “heat; blow; fan; blow; ignite; blow; inflate.”

• sam
• [adverb]
• “sam; together; together; saṃ.”

• asvarann ← asvaran ← svar
• [verb], plural, Imperfect
• “sing.”

• ṛtasya ← ṛta
• [noun], genitive, singular, neuter
• “truth; order; fixed order; ṛta [word]; law; custom; custom.”

• yonā ← yoni
• [noun], locative, singular, feminine
• “vagina; vulva; uterus; beginning; origin; reincarnation; birthplace; family; production; cause; race; grain; raw material; birth; kind; caste; kinship; bed.”

• sam
• [adverb]
• “sam; together; together; saṃ.”

• aranta ← ṛch
• [verb], plural, Aorist inj. (proh.)
• “enter (a state); travel; shoot; send; hit; originate; get; raise; begin; harm.”

• nābhayaḥ ← nābhi
• [noun], nominative, plural, feminine
• “navel; hub; kinship; beginning; origin; umbilical cord; nābhi [word]; friendship; center.”

• trīn ← tri
• [noun], accusative, plural, masculine
• “three; tri/tisṛ [word].”

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

• mūrdhno ← mūrdhnaḥ ← mūrdhan
• [noun], accusative, plural, masculine
• “head; battlefront; peak; top; mūrdhan [word]; leader; top.”

• asuraś ← asuraḥ ← asura
• [noun], nominative, singular, masculine
• “Asura; lord; asura [word]; sulfur.”

• cakra ← cakre ← kṛ
• [verb], singular, Perfect indicative
• “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.”

• ārabhe ← ārabh ← √rabh
• [verb noun]
• “begin; begin; undertake; do; take.”

• satyasya ← satya
• [noun], genitive, singular, neuter
• “truth; oath; satya [word]; promise.”

• nāvaḥ ← nau
• [noun], nominative, plural, feminine
• “ship; boat; nau [word].”

• sukṛtam ← sukṛt
• [noun], accusative, singular, masculine
• “devout; virtuous.”

• apīparan ← pṛ
• [verb], plural, Redupl. Aorist (Ind.)
• “protect; promote; rescue; help.”

स्रक्वे यज्ञस्य हनुस्थानीये। स्रक्व ओष्ठप्रान्तो हनुरुच्यते । ‘हनुरधिषवणफलकः’ इत्याम्नानात् हनुस्थानीये अधिषवणफलके धमतः अभिषूयमाणस्य द्रप्सस्य सोमस्यांशवः समस्वरन् संगच्छन्ते । समशब्दयन् वा । ऋतस्य सत्यभूतस्य यज्ञस्य योना योनावुत्पत्तिस्थाने नाभयः सोमरसाः समरन्त संगच्छन्ते । अर्तेः ‘समो गमि°’ इत्यादिनात्मनेपदम् ।’ सर्तिशास्त्यर्तिभ्यश्च । इति च्लेरङ्। अथ असुरः बलवान् सर्वेषां प्रीणनात् प्राणदाता वा सः सोमः मूर्ध्नः समुच्छ्रितान् त्रीन् लोकान् आरभे आरम्भणाय मनुष्यदेवादीनां संचरणाय करोति । किंच सत्यस्य सत्यभूतस्य सोमस्य नावः नौका इव स्थिताश्चतस्रः स्थाल्यः। आदित्याग्रयणोक्थ्यध्रुवस्थाल्य इति । ताः स्थाल्यः सुकृतं सुष्ठु कर्माणि कुर्वन्तं यजमानम् अपीपरन् अभिमतदानेन पूजयन्ति वा। पारयतेर्लुङि चङि सन्वद्भावाभ्यासेत्वदीर्घाः ॥

English translation:

“(The streams) of the dripping effused (Soma) sound together on the jaw (of the sacrifice), the Soma-juices flow together to the plural ce of sacrifice. The powerful (Soma) has made the three exalted worlds for the use (of men and gods); the ships of the truthful (Soma) satisfy the pious worshipper.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

On the jaw of the sacrifice: srave = the plural nk of the Soma press, adhiṣavaṇa phalaka, which is the jaw of the sacrifice; the ships: i.e., the four pots for the āditya, āgrayaṇa, ukthya and dhruva libations.

In the jaw (of the pressing stones) while the droplet was blowing its blast, they sounded in unison. The ties of lineage have joined together in the womb of truth.
The lord [=Soma] has made his three heads to be seized. The boats of the trusty one [=Soma] have brought the good (ritual) performer
across to the other shore.

As noted in the published introduction, I consider it significant that the repeated phrase sám asvaran never has an overt subject, allowing for double ref.: the soma streams roaring as they cross the filter and the priest-poets accompanying this journey with hymns. I therefore would reject the various subjects supplied here by various tr.

I interpr. drapsásya dhámataḥ as a species of gen. absol., though it could be dependent on one of the implicit subjects of the verb, namely the soma streams.

I am not entirely sure what b is telling us. In the immediately preceding hymn (IX.72.6) as well as elsewhere in IX, the “womb of truth” (ṛtásya yóni-) is the place where the soma and the milk mix; the verb sám aranta “have joined together” invites us to interpr. this as expressing that mixture here as well. If so, then what are the “ties of lineage” (nā́bhayaḥ)? I would tentatively suggest that it refers to the ultimate kinship of cow and bull (that is, of milk and soma). This may be supported by a passage in the next hymn, IX.74.4, where soma, after this mixture, is referred to as “the navel of truth” (ṛtásya nā́bhiḥ). It is also possible that it’s a reference to the unexpressed double subject that “sounded in unison” in the preceding pāda - that is, the roaring soma streams and the singing poets. Their “ties of lineage” would be based on their joint vocalization, and they meet and join together on the part of the ritual ground where the soma is readied for offering to the gods. Others of course have different opinions: for Geldner it’s gods and men, for Lüders (234-35, fld. by Renou) the heavenly and earthly soma.

In c, acdg. to Geldner and Renou, the ásura created (cakre) for himself three heads, either (Geldner; see also WEHale 79) so he could seize the soma (probably; see Geldner’s n. 1 cd) or (Renou) so he could be more easily seized. By contrast, I interpr. cakra ārábhe as a periphrastic caus.: “made/caused his three heads to be seized,” with the ásura- = Soma, as also in the next hymn, IX.74.7; note also his asuryàṃ várṇam in nearby IX.71.2. It would help, of course, to know what the “three heads” are, but I suggest that since mūrdhán- is often a ‘peak’, it may be the same as Soma’s three backs (see the bahuvr. tripṛṣṭḥá- twice nearby in IX.71.7 and 75.3). As for these expressions of triplication, see the speculations ad IX.70.8. Whatever the identity of the heads, I think the point is that, after the various stages of preparation, Soma is making himself available for ritual use, allowing himself to be “seized” and distributed into the cups. This interpr. is supported by 3d, which contains the acc. inf. ārábham, matching ārábhe here.

In d note satyásya opening the pāda, which contrasts with ṛtásya in the same position in b. Although I am given pause by IX.89.2 r̥tásya nā́vam (like our satyásya nā́vaḥ), I think the two genitives must be interpr. differently. I suggest that it is Soma who is satyá- here: ‘trusty’ as in the published translation, or even ‘really present’, referring to the prepared soma on the ritual ground. Sāyaṇa’s notion that the boats are the soma cups is quite plausible, though Geldner (n. 1d) prefers the hymns.

THEY from the spouting drop have sounded at the rim: naves speed together to the place of sacrifice.
That Asura hath formed, to seize, three lofty heights. The ships of truth have borne the pious man across.

Im Gebiß der Steine brausten zusammen die Töne des blasenden Tropfens; an der Wiege der Opferordnung haben die Geschlechter einen Bund geschlossen. Drei Häupter nahm der Asura an, um ihn zu fassen. Die Schiffe der Wahrheit haben den Frommen hinübergesetzt.

Im Schlund des Tropfens, welcher gärt, in Opfers Schooss vereinten strömend jetzt verwandte Tränke sich; Drei Häupter machte zum Ergreifen sich der Gott, hinüber fuhr der Wahrheit Schiff den emsigen.

В челюсти (давильного камня) дружно зазвучали (мелодии) набухшей капли.
В лоне закона соединились проявления родства.
Этот Асура создал себе три головы, чтобы (их) хватали.
Челны истины перевезли прекрасно действующего.

• पवमानः सोमः
• पवित्रः
• जगती
• निषादः

अब परमात्मा यज्ञकर्म का उपदेश करते हैं।

पदार्थान्वयभाषाः - (सत्यस्य नावः) सच्चाई की नौकारूप उक्त यज्ञ (सुकृतम्) शोभन कर्मवाले को (अपीपरन्) ऐश्वर्यों से परिपूर्ण करते हैं। (स सोमः) उक्त परमात्मा ने (मूर्ध्नः) सर्वोपरि (त्रीन्) तीन लोकों के (आरभे) आरम्भ के लिये (असुरः चक्रे) असुरों को बनाया और (द्रप्सस्य) कर्मयज्ञ के (स्रक्वे) मूर्धास्थानी (धमतः) प्रतिदिन कर्म करने में तत्पर कर्मयोगियों को बनाया। उक्त कर्मयोगी (ऋतस्य योना) यज्ञ के कारणरूप कर्म में (समस्वरन्) चेष्टा करते हुए (समरन्तः) सांसारिक यात्रा करते हैं। उक्त कर्मयोगियों को परमात्मा ने (नाभयः) नाभिस्थानीय बनाया॥१॥

भावार्थभाषाः - इस मन्त्र में असुरों के तीन लोकों का वर्णन किया है और वे तीन लोक काम, कोध और लोभ हैं। इसी अभिप्राय से गीता में यह कहा है कि “त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः। कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥” और इनसे विपरीत कर्मयोगियों को यज्ञ की नाभि और यज्ञ का मुखरूप वर्णन किया है ॥१॥

अथ परमात्मना यज्ञकर्मोपदिश्यते।

पदार्थान्वयभाषाः - (सत्यस्य नावः) सत्यस्य नौकारूपा उक्ता यज्ञाः (सुकृतम्) शोभनकर्माणं जनं (अपीपरन्) ऐश्वर्यैः परिपूरयन्ति। (स सोमः) उक्तपरमात्मना (मूर्ध्नः) सर्वोपरि (त्रीन्) त्रयाणां लोकानां (आरभे) आरम्भाय (असुरः चक्रे) असुरा निर्मिताः। अथ च (द्रप्सस्य) कर्मयज्ञस्य (स्रक्वे) शिरःस्थानीयाः (धमतः) प्रतिदिनं शुभकर्मणि तत्पराः कर्मयोगिनो निर्मिताः। पूर्वोक्ताः कर्मयोगिनः (ऋतस्य योना) यज्ञस्य कारणरूपे कर्मणि (समस्वरन्) चेष्टां कुर्वन्तः (समरन्तः) सांसारिकीं यात्रां कुर्वन्ति। उक्ताः कर्मयोगिनः परमात्मना (नाभयः) नाभिस्थानीयाः कृताः॥१॥

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

सम्य᳓क् सम्य᳓ञ्चो महिषा᳓ अहेषत
सि᳓न्धोर् ऊर्मा᳓व् अ᳓धि वेना᳓ अवीविपन्
म᳓धोर् धा᳓राभिर् जन᳓यन्तो अर्क᳓म् इ᳓त्
प्रिया᳓म् इ᳓न्द्रस्य तनु᳓वम् अवीवृधन्

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

ádhi ← ádhi (invariable)

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

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

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

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

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

dhā́rābhiḥ ← dhā́rā- 1 (nominal stem)
{case:INS, gender:F, number:PL}

ít ← ít (invariable)

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

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

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

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

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

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

स॒म्यक् । स॒म्यञ्चः॑ । म॒हि॒षाः । अ॒हे॒ष॒त॒ । सिन्धोः॑ । ऊ॒र्मौ । अधि॑ । वे॒नाः । अ॒वी॒वि॒प॒न् ।
मधोः॑ । धारा॑भिः । ज॒नय॑न्तः । अ॒र्कम् । इत् । प्रि॒याम् । इन्द्र॑स्य । त॒न्व॑म् । अ॒वी॒वृ॒ध॒न् ॥

• samyak
• [adverb]
• “correctly.”

• samyañco ← samyañcaḥ ← samyañc
• [noun], nominative, plural, masculine
• “conjugate; united.”

• mahiṣā ← mahiṣāḥ ← mahiṣa
• [noun], nominative, plural, masculine
• “Old World buffalo; Mahiṣa; Mahiṣa.”

• aheṣata ← hi
• [verb], plural, Athematic s aor. (Ind.)
• “impel; send; spur; stimulate; urge.”

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

• ūrmāv ← ūrmau ← ūrmi
• [noun], locative, singular, feminine
• “wave; billow.”

• adhi
• [adverb]
• “on; from; accordingly.”

• venā ← venāḥ ← vena
• [noun], nominative, plural, masculine
• “Vena.”

• avīvipan ← vip
• [verb], plural, Redupl. Aorist (Ind.)
• “tremble.”

• madhor ← madhoḥ ← madhu
• [noun], genitive, singular, neuter
• “honey; alcohol; sweet; nectar; madhu [word].”

• dhārābhir ← dhārābhiḥ ← dhārā
• [noun], instrumental, plural, feminine
• “flush; flow; current; spring; fountain.”

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

• arkam ← arka
• [noun], accusative, singular, masculine
• “Calotropis gigantea Beng.; sun; copper; Surya; hymn; twelve; fire; beam.”

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

• priyām ← priya
• [noun], accusative, singular, feminine
• “beloved; pleasant; dear; fond(p); wanted; priya [word]; favorite; good; liked; suitable; proper.”

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

• tanvam ← tanū
• [noun], accusative, singular, feminine
• “body; self; own(a); person; form.”

• avīvṛdhan ← vṛdh
• [verb], plural, Redupl. Aorist (Ind.)
• “increase; grow; vṛdh; increase; succeed; strengthen; grow up; spread.”

महिषाः पूज्या महान्तो वर्त्विजः सम्यञ्चः परस्परं संगताः सन्तः सम्यक् अहेषत सोमं सम्यक् प्रेरयन्ति अभिषुण्वन्तीति यावत् ।’ हि गतौ वृद्धौ च ’ । लुङि सिचि रूपम् । ततः वेनाः । ‘ वेनतेः कान्तिकर्मणः ’ (निरु. १०, ३८ ) इति यास्कः । स्वर्गादिफलं कामयमाना ऋत्विजः सिन्धोः स्यन्दमानस्योदकस्य ऊर्मौ अधि संघे वसतीवर्यादिषु जलेषु सोमम् अवीविपन् कम्पयन्ति । तत्र प्रेरयन्तीत्यर्थः । वपतेर्ण्यन्तस्य लुङि चङि ’ णौ चङ्युपधाया ह्रस्वः’ इति ह्रस्वः । किंच अर्कम् अर्चनीयं स्तोत्रं जनयन्तः कुर्वन्तस्ते प्रियां प्रियतमाम् इन्द्रस्य तन्वं धाम च मधोः मदकरस्य सोमस्य धाराभिः अवीवृधन् वर्धितवन्तः । वर्धतेर्लुङि चङि रूपम् ॥

English translation:

“The mighty (priests) assembled together send forth (the Soma) together; desirous (of heaven) they drive it to the wave of the river; genitive rating praise they nourish the previous body of Indra with the streams of the exhilarating Soma.”

Altogether joined together, the buffaloes have been propelled [/have propelled (him)]. The seekers have set (him/speech) atremble in the
swell of the river.
Giving birth to the chant with the streams of honey, they have made Indra’s own dear body grow strong.

As Geldner (n. 2a) points out aheṣata can be either transitive (‘have propelled [soma]’) or intransitive/passive (‘have surged / been propelled’); both usages are paralleled in IX - see the passages cited by Geldner Moreover, as he also points out (and see again his cited passages), mahiṣá- ‘buffalo’ can refer either to soma or to the priests. Thus, to spell out the two senses: “the buffalos [=soma streams] have been propelled / the buffalos [=priests] have propelled (the soma).” The choice of both a noun subject and a verb form that allow double interpr. is unlikely to be accidental, esp. in this hymn of floating reference.

In b the subj. vená- can elsewhere refer either to soma (though usually in the sg.) or to priest-poets; see comm. ad VIII.100.5. The unexpressed element in the pāda is the obj. of avīvipan ‘have set atremble’. Both speech and soma (streams) are appropriate objects. If soma (streams) are the referent of the subject venā́ḥ, then speech is likely the object. Cf. IX.96.7 prā́vīvipad vācá ūrmíṃ ná síndhur, gíraḥ sómaḥ “Like a river its wave, self-purifying Soma has sent the wave of speech, the hymns, pulsing forth.” If the priests are the subject, then soma is most likely the obj.

Although there are no transitive forms of √vip that take soma as obj., note that in nearby IX.71.3 soma is the subj. of the intrans. vépate ‘he trembles’.

In the 2nd hemistich again the unexpressed subj. can be priest-poets or soma streams. Both can “give birth to chant” - the priest-poets directly, soma by inspiring ritual speech – and both can strengthen Indra’s body.

As Geldner (n. 2c) appositely points out, arká- can refer to the roar of the rushing soma, but it can of course also refer to the hymns of the poets. In c pāda-final íd seems relatively functionless: “just the chant / the chant alone” does not seem to add to the sense - unless it somehow underscores the double reading just suggested.

Perhaps it’s simply there to convert a putative Triṣṭubh cadence to a Jagatī.

The strong Steers, gathering, have duly stirred themselves,and over the stream’s wave the friends sent forth the song.
Engendering the hymn, with flowing streams of meath, Indra’s dear body have they caused to wax in strength.

Die Büffel haben ihn insgesamt vereint zur Eile getrieben; auf der Welle des Stromes haben ihn die Seher beredt gemacht. Durch die Ströme der Süßigkeit seinen Lobgesang hervorbringend haben sie Indra´s lieben Leib gestärkt.

Gemeinsam eilten jetzt die Büffel hin zum Ziel und tanzten liebreich auf des Stromes Welle hin, Erzeugend durch des Methes Strömen Lobgesang erquickten sie den lieben Leib des Indra schon.

Устремленные вместе буйволы совместно торопили (его течь).
На волне реки прозорливцы сделали (его) вдохновенным.
Потоками меда порождая песню,
Они усилили милое тело Индры.

• पवमानः सोमः
• पवित्रः
• निचृज्जगती
• निषादः

अब असुरों की निन्दा करते हुए और कर्मयोगियों की प्रशंसा करते हुए कहते हैं।

पदार्थान्वयभाषाः - (महिषाः) महान् पुरुष (सम्यञ्चः) संगतिवाले (सम्यक्) भली-भाँति (सिन्धोः ऊर्मौ अधि) इस संसाररूपी समुद्र में (वेनाः) अभ्युदय की अभिलाषा करनेवाले (अहेषत) बृद्धि को प्राप्त होते हैं और (अवीविपन्) दुष्टों को कम्पायमान करते हैं। (मधोः धाराभिः) ऐश्वर्य की धाराओं से (जनयन्तः) प्रकट होते हुए तथा (अर्कमित्) अर्चनीय परमात्मा को प्राप्त होते हुए (प्रियाम् इन्द्रस्य तन्वम्) ईश्वर के प्रिय ऐश्वर्य को (अवीवृधन्) बढ़ाते हैं॥२॥

भावार्थभाषाः - जो लोग परमात्मा के महत्त्व को धारण करके महान् पुरुष बनते हैं, वे इस भवसागर की लहरों से पार हो जाते हैं और परमात्मा के यश को गान करके अन्य लोगों को भी अभ्युदयशाली बनाकर इस भवसागर की धार से पार कर देते हैं ॥२॥

अथासुरान्निन्दयन् कर्मयोगिनः प्रशंसयन्नाह।

पदार्थान्वयभाषाः - (महिषाः) महान्तो जनाः (वेनाः) अभ्युदयाभिलाषिणः (सम्यञ्चः) सङ्गतिमन्तः (सिन्धोः ऊर्मौ अधि) संसारसागरेऽस्मिन् (सम्यक्) सुतरां (अहेषत) वृद्धिं प्राप्नुवन्ति। अथ च (अवीविपन्) दुष्टान् कम्पयन्ति च। (मधोः धाराभिः) ऐश्वर्यस्य धाराभिः (जनयन्तः) प्रकटयन्तः (अर्कमित्) अर्चनीयं परमात्मानं प्राप्नुवन्तः (प्रियाम् इन्द्रस्य तन्वम्) ईश्वरस्य प्रियमैश्वर्यं (अवीवृधन्) वर्धयन्ति॥२॥

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

पवि᳓त्रवन्तः प᳓रि वा᳓चम् आसते
पितइ᳓षाम् प्रत्नो᳓ अभि᳓ रक्षति व्रत᳓म्
महः᳓ समुद्रं᳓ व᳓रुणस् तिरो᳓ दधे
धी᳓रा इ᳓च् छेकुर् धरु᳓णेषु आर᳓भम्

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

pári ← pári (invariable)

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

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

abhí ← abhí (invariable)

eṣām ← ayám (pronoun)
{case:GEN, gender:M, number:PL}

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

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

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

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

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

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

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

tirás ← tirás (invariable)

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

ārábham ← √rabh- (root)
{case:ACC, number:SG}

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

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

ít ← ít (invariable)

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

प॒वित्र॑ऽवन्तः । परि॑ । वाच॑म् । आ॒स॒ते॒ । पि॒ता । ए॒षा॒म् । प्र॒त्नः । अ॒भि । र॒क्ष॒ति॒ । व्र॒तम् ।
म॒हः । स॒मु॒द्रम् । वरु॑णः । ति॒रः । द॒धे॒ । धीराः॑ । इत् । शे॒कुः॒ । ध॒रुणे॑षु । आ॒ऽरभ॑म् ॥

• pavitravantaḥ ← pavitravat
• [noun], nominative, plural, masculine

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

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

• āsate ← ās
• [verb], plural, Present indikative
• “sit; stay; sit down; dwell; lie; lie; exist.”

• pitaiṣām ← pitā ← pitṛ
• [noun], nominative, singular, masculine
• “father; Pitṛ; ancestor; parent; paternal ancestor; pitṛ [word]; forefather.”

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

• pratno ← pratnaḥ ← pratna
• [noun], nominative, singular, masculine
• “age-old; pratna [word].”

• abhi
• [adverb]
• “towards; on.”

• rakṣati ← rakṣ
• [verb], singular, Present indikative
• “protect; guard; keep; stow; govern; guard; spare; accumulate.”

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

• mahaḥ ← maha
• [noun], nominative, singular, masculine
• “great; abundant.”

• samudraṃ ← samudram ← samudra
• [noun], accusative, singular, masculine
• “ocean; Samudra; sea; samudra [word]; four.”

• varuṇas ← varuṇaḥ ← varuṇa
• [noun], nominative, singular, masculine
• “Varuna; varuṇa [word]; Crataeva religiosa Forst.; Varuṇa; varuṇādi.”

• tiro ← tiras
• [adverb]
• “tiras [word]; away; secretly.”

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

• dhīrā ← dhīrāḥ ← dhīra
• [noun], nominative, plural, masculine
• “calm; composed; brave.”

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

• icchekur ← śekuḥ ← śak
• [verb], plural, Perfect indicative
• “can; invigorate.”

• dharuṇeṣv ← dharuṇeṣu ← dharuṇa
• [noun], locative, plural, neuter
• “prop; foundation.”

• ārabham ← ārabh ← √rabh
• [verb noun]
• “begin; begin; undertake; do; take.”

पवित्रवन्तः पवित्रेण शोधकेन सामर्थ्येन युक्ताः सोमस्य रश्मयः वाचं सोमस्थितां माध्यमिकां वाचं परि आसते पर्युपविशन्ति । सोमोऽन्तरिक्षे तिष्ठति खलु ‘सोमो वै राजा गन्धर्वेष्वासीत् ’ ( ऐ. ब्रा, १.२७) इत्याम्नानात् । ततः प्रत्नः पुराणः एषां रश्मीनां पिता अयं सोमश्च व्रतं प्रकाशनात्मकं कर्म अभि रक्षति अवितं करोति । किंच वरुणः सर्वस्य स्वतेजसाच्छादकः सोऽयं सोमः महः महत् समुद्रम् । अन्तरिक्षनामैतत् । महदन्तरिक्षं तै रश्मिभिः तिरो दधे अन्तर्हितमकरोत् । सर्वं व्याप्नोदिति यावत् । तमिमं सोमं धीराः । इत् अवधारणे । कर्मणि कुशलाः प्राज्ञा एवर्त्विजः धरुणेषु सर्वस्य धारकेषु वसतीवर्याख्येषूदकेषु आरभम् आरब्धुं शेकुः शक्नुवन्ति च । रभेस्तुमर्थे ’ शकि णमुल्कमुलौ’ (पा. सू. ३. ४. १२ ) इति कमुल्। लित्स्वरेण मध्योदात्तः ॥

English translation:

“(The rays of the Soma) having the means of purification sit round the voice (of the firmament), their ancient father protects their (light-giving) work; Soma the all-developer has overspread the mighty firmament (with them); the skilful (priests) are able to conduct (the Soma) to the all-sustaining (waters).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The voice of the firmament: vācam = voice of the firmament (or middle world) residing in the Soma; ‘Soma stand in the firmament; the King Soma sit among the gandharvas’’ (somo vai rājā gandharveṣvāsīt) (Aitareya Brāhmaṇa). The voice of the firmament is thunder, and the rays of the Soma refer to the moon or the Soma juices identified with the rain

Provided with the filter, they take their seats around speech. Their ancient father guards his commandment.
As great Varuṇa, (Soma) has hidden himself in the sea. Only the
insightful have been able to take hold of his supports.

Again, the subject of the verb in pāda a is unexpressed. On the basis of pavítravant- ‘provided with the filter’, one might expect that the referent is the ritual officiants, but note that the other occurrence of this -vant- stem in IX, at IX.101.4, modifies sómāḥ. Again, I think both readings are meant.

On tiró dadhe see comm. ad IX.72.3. Though Geldner and Oldenberg take it as transitive (Geldner “… hat den Ozean verborgen (?)”), Renou and Lüders (268) interpr. it as reflexive ‘hid himself in x’, correctly in my view; Oldenberg explicitly rejects the reflexive interpr., but the middle voice makes this the more likely one. Oldenberg is motivated by his unconvincing interpr. of the hymn as a rain charm. In the ritual context the “hiding” refers to the post-pressing mixing of soma with water: the soma disappears into it.

In d śekuḥ … ā́rábham “they have been able to seize” responds to 1c cakra ārábhe “caused to be seized.” Their connection would have been clearer in the published

tr. if they were tr. with identical renderings of ā́√rabh, rather than “to take hold of” here. I would therefore emend the tr. to “have been able to seize.” The questions then are what is the referent of dharúṇeṣu and how does it relate to ārábham? In the flanking hymns, IX.72.7 and 74.2 sg. dharúṇa- is the soma itself. I am inclined to take the pl. here as referring to the soma configured in parts - in particular to the ‘heads’ of 1c, which soma caused to be seized (by my interpr.). The shared verb ā́ √rabh certainly encourages this identification. The point would be that only the insightful know how to separate soma from the cleansing waters. This interpr.

requires that ā́√rabh can take a loc. of what is grasped, in addition to the more common acc. (as in 1c). For a passage with such a loc. see I.168.3 and comm. thereto. By contrast Geldner takes the dharúṇa- not as parts of soma but as instruments in which to seize him, namely the soma cups (n. 3d; apparently fld. by Lüders [268]). The use of the stem dharúṇa- in the sg. to refer to soma makes his interpr. difficult to sustain.

With sanctifying gear they sit around the song: their ancient Father guards their holy work from harm.
Varuna hath o’erspread the mighty sea of air. Sages had power to hold him in sustaining floods.

Die Seihe haltend warten sie der Rede; der alte Vater wacht über ihre Regel. Der große Varuna hat den Ozean verborgen. Nur die Sachkundigen vermochten ihn in seinen Unterlagen zu erfassen.

Sie lagern in der Seihe sich um das Getön, ihr alter Vater hütet des Gesetzes Brauch; Das Somameer verhüllt der grosse Varuna, die Weisen wissen ihn zu fassen im Gefäss.

С цедилками дожидаются они речи.
Их древний отец охраняет завет.
Могучий Варуна спрятался в море.
Только мудрые смогли схватить (его) в (его) основах.

• पवमानः सोमः
• पवित्रः
• निचृज्जगती
• निषादः

पदार्थान्वयभाषाः - (पवित्रवन्तः) उक्त पुण्य कर्मवाले कर्मयोगी (परिवाचम्) वेदरूपी वाणी का (आसते) आश्रयण करते हैं। (एषाम्) इन कर्मयोगियों का (प्रत्नः) प्राचीन (पिता) परमात्मा (व्रतम्) इनके व्रत की (अभिरक्षति) रक्षा करता है और उनके सामने (महः समुद्रम्) इस बड़े संसाररूप सागर को (वरुणम्) जो वरुणरूप अपनी लहरों में डुबा लेने के लिये उद्धत है, उसको (तिरः दधे) परमात्मा तिरस्कार कर देता है। (धरुणेषु) उक्त कर्मयोग और ज्ञानयोगादि साधनों में (आरभम्) आरम्भ को (धीराः) धीरपुरुष (इत्) ही (शेकुः) समर्थ होते हैं, अन्य नहीं॥३॥

भावार्थभाषाः - परमात्मा उपदेश करता है कि पवित्र कर्मोंवाले पुरुष वाग्मी बनते हैं और वे ही इस भवसागर की लहरों से पार हो सकते हैं, अन्य नहीं। इसी अभिप्राय से उपनिषत् में यह कहा है कि “कश्चिद्धीर आत्मानमैक्षत्” यह संसार छुरे की धार है, कोई धीर पुरुष ही इस धार का अतिक्रमण कर सकता है, अन्य नहीं। भवसागर की लहरें और छुरे की धार यह एक अत्यन्त उत्तेजना उत्पन्न करने के लिये वाणी का अलङ्कार है ॥३॥

पदार्थान्वयभाषाः - (पवित्रवन्तः) पुण्यकर्माणः कर्मयोगिनः (परिवाचम्) वेदवाचं (आसते) आश्रयन्ति (एषाम्) अमीषां कर्मयोगिनां (प्रत्नः) प्राचीनः (पिता) परमात्मा (व्रतम्) एषां सद्व्रतं (अभिरक्षति) रक्षति। अथ च तदभिमुखं (महः समुद्रम्) महान्तं संसारसागरमिमं (वरुणम्) वरुणरूपेण स्वतरङ्गेषु निमज्जयितुमुद्यतं (तिरः दधे) परमात्मा तिरस्करोति। तथा (धरुणेषु) कर्मयोगज्ञानयोगादिसाधनेषु (आरभम्) आरम्भं कर्तुं (धीराः) धीराः पुरुषाः (इत्) एव (शेकुः) समर्था भवन्ति, नान्ये॥३॥

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

सह᳓स्रधारे अ᳓व ते᳓ स᳓म् अस्वरन्
दिवो᳓ ना᳓के म᳓धुजिह्वा असश्च᳓तः
अ᳓स्य स्प᳓शो न᳓ नि᳓ मिषन्ति भू᳓र्णयः
पदे᳓-पदे पाशि᳓नः सन्ति से᳓तवः

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
asvaran ← √svar- (root)
{number:PL, person:3, mood:IND, tense:IPRF, voice:ACT}

áva ← áva (invariable)

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

sám ← sám (invariable)

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

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

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

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

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

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

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

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

ná ← ná (invariable)

ní ← ní (invariable)

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

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

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

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

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

स॒हस्र॑ऽधारे । अव॑ । ते । सम् । अ॒स॒र॒न् । दि॒वः । नाके॑ । मधु॑ऽजिह्वाः । अ॒स॒श्चतः॑ ।
अस्य॑ । स्पशः॑ । न । नि । मि॒ष॒न्ति॒ । भूर्ण॑यः । प॒देऽप॑दे । पा॒शिनः॑ । स॒न्ति॒ । सेत॑वः ॥

• sahasradhāre ← sahasra
• [noun], neuter
• “thousand; one-thousandth; sahasra [word].”

• sahasradhāre ← dhāre ← dhārā
• [noun], locative, singular, neuter
• “flush; flow; current; spring; fountain.”

• ‘va ← ava
• [adverb]
• “down.”

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

• sam
• [adverb]
• “sam; together; together; saṃ.”

• asvaran ← svar
• [verb], plural, Imperfect
• “sing.”

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

• nāke ← nāka
• [noun], locative, singular, masculine
• “sky; celestial sphere; Svarga; nāka [word].”

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

• madhujihvā ← jihvāḥ ← jihvā
• [noun], nominative, plural, masculine
• “tongue; tongue; jihvā [word]; fire.”

• asaścataḥ ← asaścat
• [noun], nominative, plural, masculine
• “inexhaustible.”

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

• spaśo ← spaśaḥ ← spaś
• [noun], nominative, plural, masculine
• “lookout; spy; spaś.”

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

• ni
• [adverb]
• “back; down.”

• miṣanti ← miṣ
• [verb], plural, Present indikative

• bhūrṇayaḥ ← bhūrṇi
• [noun], nominative, plural, masculine
• “impatient; restless.”

• pade ← pada
• [noun], locative, singular, neuter
• “word; location; foot; footprint; pada [word]; verse; footstep; metrical foot; situation; dwelling; state; step; mark; position; trace; construction; animal foot; way; moment; social station; topographic point; path; residence; site; topic.”

• pade ← pada
• [noun], locative, singular, neuter
• “word; location; foot; footprint; pada [word]; verse; footstep; metrical foot; situation; dwelling; state; step; mark; position; trace; construction; animal foot; way; moment; social station; topographic point; path; residence; site; topic.”

• pāśinaḥ ← pāśin
• [noun], nominative, plural, masculine

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

• setavaḥ ← setu
• [noun], nominative, plural, masculine
• “dam; bridge; causeway; Setu; Om; landmark; shackle.”

सहस्रधारे । बहूदकधारा यस्माद्द्रवन्ति तत्तथोक्तमन्तरिक्षम् । तस्मिन् वर्तमानाः ते सोमरश्मयः अव अवस्तात स्थिताः समस्वरन् । पृथिवीं वृष्ट्या संयोजयन्तीत्यर्थः । किंच दिवः द्युलोकस्य नाके समुच्छ्रिते देशे वर्तमानाः मधुजिह्वाः मध्वग्राः । सोमतेजसाग्रेभ्यो हि मधूत्पन्नं भवति । अतो मधुजिह्वाः । असश्चत: संगतवर्जिताः पृथक्पृथग्दिव्यवस्थिताः अस्य सोमस्य स्वभूताः स्पशः सारभूता रश्मयः भूर्णयः क्षिप्रगामिनः सन्तः न नि मिषन्ति निमेषं न कुर्वन्ति । किंतु पापिनः सुकृतिनश्च ज्ञातुं सर्वदा जाग्रतीत्यर्थः। अथवा । राजभृत्या यथा दुष्टान् विचारयितुं सर्वदा जागरणं कुर्वन्ति तद्वदेते रश्मयः पदेपदे स्थाने स्थाने सेतवः संबद्धाः सन्तः पाशिनः पापकृतां बाधकाः सन्ति भवन्ति ॥

English translation:

“(The Soma rays) in the firmament of a thousand streams (unite with the earth) below; in the summit of heaven, sweet-tongued, in separate drops, his rays, swiftly moving, never shut their eyes; fixed each in his plural ce, they are the molesters (of sinners).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

His rays: spaśaḥ = sārabhūtā raśmayaḥ; or, spies; never shut their eyes: ‘but always keep watch to know the evil and the good, or always keep on alert as kings to guard against enemies; fixed each in his plural ce: ‘in every plural ce there are barriers strewn with snares (to keep off and catch the wicked or the rākṣasas), or, prisons filled with fetters

Down in that (filter) of a thousand streams, they have sounded in unison—as have the honey-tongued, inexhaustible (streams) in the
vault of heaven.
His fervent spies do not blink: at every step there are snares that bind.

The first hemistich seems clearly (at least to me) to contrast the ritual soma streams on earth (a) with those in heaven (b), though curiously it does not seem to have caught Lüders’s attention. That pl. asaścátaḥ elsewhere (IX.57.1, 62.28) explicitly modifies dhā́rāḥ ‘streams’ makes that identification in b quite likely. See also

Sweet-tongued, exhaustless, they have sent their voices down togetlier, in heaven’s vault that pours a thousand streams.
His wildly-restless warders never close an eye: in every place are found the bonds that bind man last.

Auf die Seihe mit tausend Abtraufen brausten sie herab, an des Himmels Firmament die Ströme, die die Süßigkeit auf der Zunge tragen. Seine eifrigen Aufpasser schließen nie das Auge; auf Schritt und Tritt sind die Schlingen führenden Feßler da.

In tausendström’ger Seihe rauschten sie zusammt, am Dom des Himmels lieblich murmelnd herrlich jetzt; Es schlummern seine muntern Späher nimmer ein, und seilbegabte Brücken sind an jedem Ort.

Эти (капли сомы) дружно зазвучали, (стекая) вниз в (сито) с тысячей протоков.
(Они поднялись) на небосвод, неся мед на языке, неиссякающие.
Его ревностные соглядатаи не смыкают глаз.
На каждом шагу находятся вязатели с петлями.

• पवमानः सोमः
• पवित्रः
• निचृज्जगती
• निषादः

पदार्थान्वयभाषाः - हे परमात्मन् ! (ते) आपके (सेतवः) मर्यादारूप सेतु (पदेपदे सन्ति)पद-पद पर हैं और वे मर्यादारूप सेतु (पाशिनः) पापियों के दण्डदाता हैं। (भूर्णयः) शीघ्रता करनेवाले हैं और (न निमिषन्ति) उनके सामने कोई आँख उठाकर नहीं देख सकता। (अस्य) उस परमात्मा के (स्पशः) सारभूत (असश्चतः) अनन्त ज्योतियें हैं। हे परमात्मन् ! आप (सहस्रधारे) अनन्त आनन्दस्वरूप में (अव) हमारी रक्षा करें और (दिवः नाके) द्युलोक के मध्य में (समस्वरन्) स्रवित होते हुए आपके आनन्द (मधुजिह्वा) जो अत्यन्त आह्लादजनक हैं, वे हमको प्राप्त हों॥४॥

भावार्थभाषाः - परमात्मा के आनन्द की सहस्त्रों धाराएँ इस संसार में इतस्ततः सर्वत्र बह रही हैं। जो पुरुष परमात्मा की आज्ञाओं का पालन करता है, वही उन आनन्दों को प्राप्त करता है, अन्य नहीं ॥४॥

पदार्थान्वयभाषाः - हे जगन्नियन्तः परमेश्वर ! (ते) तव (सेतवः) मर्यादारूपाः सेतवः (पदेपदे सन्ति) स्थाने स्थाने विद्यन्ते। अथ च ते मर्यादासेतवः (पाशिनः) पापिभ्यो दण्डदातारः। तथा (भूर्णयः) क्षिप्रकारिणस्सन्ति। अथ च (न निमिषन्ति) तदवमानं कृत्वा न कोऽपि स्थातुं शक्नोति। (अस्य) अमुष्य परमात्मनः (स्पशः) सारभूतानि (असश्चतः) अनन्तानि ज्योतींषि सन्ति। हे परमात्मन् ! भवान् (सहस्रधारे) अनन्तानन्दस्वरूपे (अव) मम रक्षां करोतु। तथा (दिवः नाके) द्युलोकमध्ये (समस्वरन्) ये स्यन्दमाना भवदानन्दाः (मधुजिह्वा) ये आह्लादनीयास्ते मां प्राप्नुवन्तु॥४॥

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

पितु᳓र् मातु᳓र् अ᳓धि आ᳓ ये᳓ सम᳓स्वरन्न्
ऋचा᳓ शो᳓चन्तः संद᳓हन्तो अव्रता᳓न्
इ᳓न्द्रद्विष्टाम् अ᳓प धमन्ति माय᳓या
त्व᳓चम् अ᳓सिक्नीम् भू᳓मनो दिव᳓स् प᳓रि

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

ádhi ← ádhi (invariable)

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

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

samásvaran ← √svar- (root)
{number:PL, person:3, mood:IND, tense:IPRF, voice:ACT}

yé ← yá- (pronoun)

avratā́n ← avratá- (nominal stem)
{case:ACC, gender:M, number:PL}

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

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

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

ápa ← ápa (invariable)

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

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

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

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

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

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

pári ← pári (invariable)

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

पि॒तुः । मा॒तुः । अधि॑ । आ । ये । स॒म्ऽअस्व॑रन् । ऋ॒चा । शोच॑न्तः । स॒म्ऽदह॑न्तः । अ॒व्र॒तान् ।
इन्द्र॑ऽद्विष्टाम् । अप॑ । ध॒म॒न्ति॒ । मा॒यया॑ । त्वच॑म् । असि॑क्नीम् । भूम॑नः । दि॒वः । परि॑ ॥

• pitur ← pituḥ ← pitṛ
• [noun], genitive, singular, masculine
• “father; Pitṛ; ancestor; parent; paternal ancestor; pitṛ [word]; forefather.”

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

• adhy ← adhi
• [adverb]
• “on; from; accordingly.”

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

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

• samasvarann ← samasvaran ← saṃsvar ← √svar
• [verb], plural, Imperfect

• ṛcā ← ṛc
• [noun], instrumental, singular, feminine
• “Rig-Veda; Mantra; verse; ṛc [word]; ṛc.”

• śocantaḥ ← śuc
• [verb noun], nominative, plural
• “mourn; grieve; flame; glow; burn; repent.”

• saṃdahanto ← saṃdahantaḥ ← saṃdah ← √dah
• [verb noun], nominative, plural
• “burn; heat.”

• avratān ← avrata
• [noun], accusative, plural, masculine
• “disobedient; evil.”

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

• indradviṣṭām ← dviṣṭām ← dviṣ
• [verb noun], accusative, singular
• “hate; dislike.”

• apa
• [adverb]
• “away.”

• dhamanti ← dham
• [verb], plural, Present indikative
• “heat; blow; fan; blow; ignite; blow; inflate.”

• māyayā ← māyā
• [noun], instrumental, singular, feminine
• “magic trick; Māyā; deception; illusion; māyā [word]; disguise; trick.”

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

• asiknīm ← asiknī
• [noun], accusative, singular, feminine
• “Asiknī; Vairiṇī; night.”

• bhūmano ← bhūmanaḥ ← bhūman
• [noun], ablative, singular, masculine
• “abundance; wealth; success; Krishna; plural.”

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

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

पितुर्मातुः द्यावापृथिव्योः । ‘ द्यौर्मे पिता जनिता नाभिरत्र बन्धुर्मे माता पृथिवी महीयम्’ (ऋ. सं. १.१६४.३३ ) इत्यादिषु द्यावापृथिव्योर्मातापितृत्वाम्नानात् । द्यावापृथिवीभ्यां ये सोमरश्मयः अध्या समस्वरन् अधिकं प्रादुर्भूता अभवन् ते ऋचा ऋत्विग्भिः क्रियमाणया स्तुत्या शोचन्तः दीप्यमानाः अव्रतान् कर्मरहितान् यजमानान् संदहन्तः सम्यग्विनाशयन्तस्ते रश्मयः इन्द्रद्विष्टाम् इन्द्राय द्वेषकारिणीम् । ‘क्ते च ’ ( पा. सू. ६. २. ४५ ) इति पूर्वपदप्रकृतिस्वरः । इन्द्रेण द्विष्टां वा । असिक्नीम् । रात्रिनामैतत् । रात्रिवत्कृष्णरूपां त्वचम् । राक्षसमित्यर्थः । मायया कर्मणा प्रज्ञया वा भूमनः विस्तृताद्भूलोकात् दिवस्परि द्युलोकाच्च अप धमन्ति अपगतं कुर्वन्ति । अपघ्न्तीत्यर्थः ॥ ॥ २९ ॥

English translation:

“(The rays) which were manifested in heaven and earth, illumined by the hymn (of praise), consuming the impious (sacrificers), drive away by their wisdom from earth and heaven the black-skinned (rākṣasas) hated by Indra.”

Those who sounded in unison from the father and the mother [=Heaven and Earth], blazing with their verse, burning up those who follow no commandment,
they blow away by magic power the black skin hated by Indra, from earth and from heaven—

With Sāyaṇa. and Renou but contra Geldner, I consider the father and mother of pāda a to be Heaven and Earth, matching that same pair in d. The reference is to the earthly and heavenly soma of 4a and b, which “sound in unison,” though also including the priest-poets, as disc. in the published introduction. They marshall their joint power, embodied in the māyā́associated with Varuṇa, against those “without commandments” (avratā́n); vratá- are of course esp. associated with Varuṇa, and by virtue of their presence in both heaven and earth can banish enemies from both places.

Note the return of √dham ‘blow’ from 1a. In its earlier occurrence this root simply expressed the action of the drop (drapsásya dhámataḥ), but here the verb has been weaponized, as it were, against enemies.

O’er Sire and Mother they have roared in unison bright with the verse of praise, burning up riteless men,
Blowing away with supernatural might from earth and from the heavens the swarthy skin which Indra hates.

Die von Vater und Mutter her im Chorgesang erbrausten, in gebundener Rede erglühend, die Gesetzlosen versengend, die blasen durch Zaubermacht die dem Indra verhaßte schwarze Haut von Erde und Himmel fort.

Sie, die mit Glanz vom Vater und der Mutter her erstrahlend rauschten, brennend weg der Frevler Schar, Sie blasen von der Erde und dem Himmel fort mit Zaubermacht die schwarze Haut, die Indra hasst.

Те, что дружно зазвучали от отца и матери,
Воспламеняясь от гимна, сжигая (врагов), лишенных обета,
С помощью колдовской силы сдувают прочь ненавистную Индре
Черную кожу с земли (и) с неба.

• पवमानः सोमः
• पवित्रः
• निचृज्जगती
• निषादः

पदार्थान्वयभाषाः - जो लोग (पितुः मातुः) पिता-माता की शिक्षा को पाकर सुशिक्षित हैं और (ये) जो लोग (ऋचा) वेद की ऋचाओं के द्वारा (समस्वरन्) अपनीजीवनयात्रा करते हैं (शोचन्तोऽव्रतान्) तथा शोकशील अव्रतियों को (सन्दहन्तः) भली-भाँति दाह करनेवाले हैं और जो (मायया) अपनी अपूर्व शक्ति से (इन्द्रद्विष्टाम् अप धमन्ति) ईश्वराज्ञा को भङ्ग करनेवाले राक्षसों का नाश करते हैं और जो राक्षस (असिक्नीम्) रात्रि के अन्धकार के समान (भूमनः) भूलोक और (दिवः) द्युलोक के (परि) चारों ओर (त्वचम्) त्वचा के समान वर्तमान हैं, उनको नाश करनेवाले पितृमान् और मातृमान् कहलाते हैं॥५॥

भावार्थभाषाः - मनुष्य इस संसार में चार प्रकार से शिक्षा को प्राप्त करता है। वे चार प्रकार ये हैं कि माता, पिता, आचार्य और गुरु। इसी अभिप्राय से उपनिषत् में कहा है कि “मातृमान् पितृमान् आचार्यवान् पुरुषो वेद” ॥५॥

पदार्थान्वयभाषाः - ये मनुष्याः (पितुः मातुः) मातापित्रोः शिक्षां प्राप्य सुशिक्षिताः सन्ति अथ (ये) ये जनाः (ऋचा) वेदस्य ऋग्भिः (समस्वरन्) स्वीयजीवनयात्रां कुर्वन्ति तथा (शोचन्तोऽव्रतान्) शोकशीलानव्रतिनः (सन्दहन्तः) सम्यग्दाहकास्सन्ति तथा ये (मायया) स्वकीयापूर्वशक्त्या (इन्द्रद्विष्टाम् अप धमन्ति) ईश्वराज्ञाभञ्जकानां राक्षसानां निहन्तारस्सन्ति अथ च ये राक्षसाः (असिक्नीम्) रात्रेरन्धकारमिव (भूमनः) भूलोकस्य तथा (दिवः) द्युलोकस्य (परि) सर्वतः (त्वचम्) त्वगिव वर्तमानास्तेषां नाशकाः पितृमन्तो मातृमन्तश्च कथ्यन्ते ॥५॥

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

प्रत्ना᳓न् मा᳓नाद् अ᳓धि आ᳓ ये᳓ सम᳓स्वरञ्
छ्लो᳓कयन्त्रासो रभस᳓स्य म᳓न्तवः
अ᳓पानक्षा᳓सो बधिरा᳓ अहासत
ऋत᳓स्य प᳓न्थां न᳓ तरन्ति दुष्कृ᳓तः

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

ádhi ← ádhi (invariable)

mā́nāt ← mā́na- 2 (nominal stem)
{case:ABL, gender:M, number:SG}

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

samásvaran ← √svar- (root)
{number:PL, person:3, mood:IND, tense:IPRF, voice:ACT}

yé ← yá- (pronoun)

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

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

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

ahāsata ← √hā- 1 (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:MED}

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

ápa ← ápa (invariable)

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

duṣkŕ̥taḥ ← duṣkŕ̥t- (nominal stem)
{case:NOM, number:PL}

ná ← ná (invariable)

pánthām ← pánthā- ~ path- (nominal stem)
{case:ACC, gender:M, number:SG}

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

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

प्र॒त्नात् । माना॑त् । अधि॑ । आ । ये । स॒म्ऽअस्व॑रन् । श्लोक॑ऽयन्त्रासः । र॒भ॒सस्य॑ । मन्त॑वः ।
अप॑ । अ॒न॒क्षासः॑ । ब॒धि॒राः । अ॒हा॒स॒त॒ । ऋ॒तस्य॑ । पन्था॑म् । न । त॒र॒न्ति॒ । दुः॒ऽकृतः॑ ॥

• pratnān ← pratnāt ← pratna
• [noun], ablative, singular, neuter
• “age-old; pratna [word].”

• mānād ← mānāt ← māna
• [noun], ablative, singular, neuter
• “weight; size; intensity; duration; dimension; weighing; volume; measure; grāsamāna; weight unit; accord; height; thickness.”

• adhy ← adhi
• [adverb]
• “on; from; accordingly.”

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

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

• samasvarañchlokayantrāso ← samasvaran ← saṃsvar ← √svar
• [verb], plural, Imperfect

• samasvarañchlokayantrāso ← ślokayantrāsaḥ ← ślokayantra
• [noun], nominative, plural, masculine

• rabhasasya ← rabhasa
• [noun], genitive, singular, masculine
• “fierce; impetuous; powerful; potent; flamboyant.”

• mantavaḥ ← mantu
• [noun], nominative, plural, masculine

• apānakṣāso ← apa
• [adverb]
• “away.”

• apānakṣāso ← anakṣāsaḥ ← anakṣa
• [noun], nominative, plural, masculine
• “eyeless; blind.”

• badhirā ← badhirāḥ ← badhira
• [noun], nominative, plural, masculine
• “deaf.”

• ahāsata ← hā
• [verb], plural, Athematic s aor. (Ind.)
• “move over; yield; give way.”

• ṛtasya ← ṛta
• [noun], genitive, singular, neuter
• “truth; order; fixed order; ṛta [word]; law; custom; custom.”

• panthāṃ ← panthām ← pathin
• [noun], accusative, singular, masculine
• “way; road; path [word]; journey; method.”

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

• taranti ← tṛ
• [verb], plural, Present indikative
• “traverse; overcome; float; rescue; reach; satisfy.”

• duṣkṛtaḥ ← duṣkṛt
• [noun], nominative, plural, masculine
• “wicked.”

श्लोकयन्त्रासः । श्लोकाः स्तुतयः। स्तुतिनियमनाः रभसस्य मन्तवः वेगमभिमन्यमानाः एतादृशाः ये सोमरश्मयः प्रत्नात् पुराणात् मानात् अन्तरिक्षात् अध्या समस्वरन् सह प्रादुर्भूता अभवन् तान्रश्मीन् अनक्षासः चक्षुर्वर्जिताः साधु पदार्थानामद्रष्टारो नराः बधिराः देवतास्तुतिश्रवणवर्जिताः पापकृतो नरश्च अप अहासत तान् परित्यजन्ति । दर्शिनः श्रवणवन्तो मेधाविनस्तु न परिजहति किंतु स्तुवन्ति । तदेवाह । ऋतस्य सत्यस्य पन्थां मार्गभूतमेषां गणं दुष्कृतः पापकृतो नराः न तरन्ति नोत्तारयन्ति । सुकृतस्तु तरन्तीत्यभिप्रायः ॥

English translation:

“(The rays) which regulating praise and purposing rapidity of action, were manifested from the ancient firmament, them the blind and deaf avoid; the wicked traverse not the path of truth.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The blind and deaf: i.e., spiritually blind and deaf, those who do not see good objects– those who do not hear the praise of the gods

Those who sounded in unison from their ancient edifice, those with a signaling call for their reins, counselors of the wild one [=Soma].
The blind and deaf have retreated: evildoers do not traverse the path of truth.

Geldner interpr. mā́na- as “Tonweise” and then imposes a musical-mode interpr.

on the whole 1st hemistich, an interpr. that infects Renou as well. With Oldenberg I find this “zweifelhaft.” In the published translation it is rendered ‘edifice’; for mā́na- as some sort of building see VII.88.5, where JPB tr. ‘mansion’. Because of the structural parallelism with 5a (see comm. above), I would prefer that this abl. phrase refer to a place. The “ancient edifice” can be both soma’s seat in heaven and the place, or seat, on the ritual ground where soma mixes with the milk and the priest-poets sing their hymns.

For a similar phrase see I.107.5 pratnáṃ sadhástham ā́sadat “he [=Soma] has taken his ancient seat.” As for ślóka-yantra-, in my view it simply expresses the fact that sound - both the sound of the soma streams and the sound of the hymns of the priest-poets - guides and accompanies the soma along the journey of its preparation.

I am less certain about what to do with rabhasásya mántavaḥ, in part because the exact nuance of the fairly rare word mántu- is not clear. (Oldenberg’s disc. here seems off the point.) Although in cmpds (sumántu-, etc.) it seems to have the quasiinfinitival sense ‘… to think about / contemplate’ (see AiG II.2.663), as a freestanding noun it generally is glossed as ‘counsel, counselor’ corresponding to Oldenberg Avestan maṇtu- (e.g., Grassmann, AiG II.2.663). This works reasonably well for mántavaḥ in X.63.8 (All Gods), but the other two passages containing mántu- (I.152.1, X.32.4) are too obscure to shed any light - though ‘counsel, counselor’ is not entirely excluded. The poss. deriv. mantumant (3x, always voc., never accented) is compatible with a sense ‘possessing (wise) counsel’ in all three passages (esp.

VI.56.4), though the case is not overwhelming, given the semantic independence of vocatives. Since rabhasá- is elsewhere used of the pressed soma drinks (I.82.6 sutā́so rabhasā́ḥ), I take sg. rabhasásya as referring to soma here as well, but this leads to a possible contradition: if the soma streams are one of the subjects of ā́… samásvaran, then how can they be counselors of themself, -ves? The phrase would work better if it applied only to the priest-poets who form the other part of the subject of the verb.

Since ślókayantra- also works better if it applies only to one part of the subject, namely the soma streams, I now think that pāda b involves a non-overtly conjoined NP: “those with a signalling call for their reins [=soma streams] (and) the counselors [=priest=poets] of the wild one [=Soma].” I would therefore emend the tr. to what was just suggested. This is the closest we have come to specifying who the subj. of the repeated verb is, though both NPs are so opaque that nothing much is given away.

Those which, as guides of song and counsellors of speed, were manifested from their ancient dwelling place,-
From these the eyeless and the deaf have turned aside: the wicked travel not the pathway of the Law.

Die nach der alten Tonweise den Chorgesang erbrausen ließen, den richtigen Ton einhaltend, die Ersinner der packenden Melodie - Die Blinden und Tauben sind abgefallen; die Stümper legen nicht den Weg der Wahrheit zurück.

Die als des wilden Rosses Lenker liedgelockt zugleich geströmt sind von dem alten Sitze her, Die blinden und die tauben sind hinweggeilt, des Opfers Pfad durchkreuzet nicht der Bösen Schar.

(Те,) что дружно зазвучали, (исходя) из древней меры,
Управляя звуком, повелители неистовой (мелодии):
Слепые и глухие удалились.
Творящие зло не пересекают пути закона.

• पवमानः सोमः
• पवित्रः
• निचृज्जगती
• निषादः

पदार्थान्वयभाषाः - (अनक्षासः) अज्ञानी लोग (बधिराः) जो हितोपदेश को भी नहीं सुन सकते, वे (ऋतस्यपन्थाम्) सचाई के मार्ग को (अपाहासत) छोड़ देते हैं। (दुष्कृतः) वे दुष्टाचारी इस भवसागर की लहर को (न तरन्ति) नहीं तर सकते। और (ये) जो (प्रत्नान्मानात्) प्राचीन आप्त-पुरुष से (अध्या) आये हुए उपदेशों को (समस्वरन्) पालन करते हुए (श्लोकयन्त्रासः) सत्पुरुषों की संगति में रहनेवाले हैं तथा (रभसस्य मन्तवः) परमात्मा की आज्ञा माननेवाले हैं, वे इस भवसागर की लहर को तर जाते हैं॥६॥

भावार्थभाषाः - जो लोग आप्त-पुरुषों के वाक्यों पर विश्वास करते हैं और सामाजिक बल को धारण करते हैं, परमात्मा उनकी सदैव रक्षा करता है ॥६॥

पदार्थान्वयभाषाः - (अनक्षासः) अज्ञानिनो जनाः (बधिराः) ये हितमप्युपदेशं न शृण्वन्ति ते (ऋतस्य) सत्यस्य (पन्थाम्) मार्गं (अपाहासत) उज्झन्ति। (दुष्कृतः) ते दुष्टाचारिणोऽस्य भवसागरस्योर्मिं (न तरन्ति) तरितुं न शक्नुवन्ति। अथ च (ये) ये नराः (प्रत्नान्मानात्) प्राचीनादाप्तपुरुषात् (अध्या) आगतान् उपदेशान् (समस्वरन्) पालयन्तः (श्लोकयन्त्रासः) सज्जनैः सङ्गतास्सन्ति तथा (रभसस्य मन्तवः) परमात्माज्ञापालकास्तेऽस्य भवसागरस्योर्मिं तरन्ति ॥६॥

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

सह᳓स्रधारे वि᳓तते पवि᳓त्र आ᳓
वा᳓चम् पुनन्ति कव᳓यो मनीषि᳓णः
रुद्रा᳓स एषाम् इषिरा᳓सो अद्रु᳓ह
स्प᳓शः सुअ᳓ञ्चः सुदृ᳓शो नृच᳓क्षसः

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

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

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

vítate ← √tan- (root)
{case:LOC, gender:N, number:SG, non-finite:PPP}

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

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

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

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

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

eṣām ← ayám (pronoun)
{case:GEN, gender:M, number:PL}

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

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

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

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

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

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

स॒हस्र॑ऽधारे । विऽत॑ते । प॒वित्रे॑ । आ । वाच॑म् । पु॒न॒न्ति॒ । क॒वयः॑ । म॒नी॒षिणः॑ ।
रु॒द्रासः॑ । ए॒षा॒म् । इ॒षि॒रासः॑ । अ॒द्रुहः॑ । स्पशः॑ । सु॒ऽअञ्चः॑ । सु॒ऽदृशः॑ । नृ॒ऽचक्ष॑सः ॥

• sahasradhāre ← sahasra
• [noun], neuter
• “thousand; one-thousandth; sahasra [word].”

• sahasradhāre ← dhāre ← dhārā
• [noun], locative, singular, neuter
• “flush; flow; current; spring; fountain.”

• vitate ← vitan ← √tan
• [verb noun], locative, singular
• “expand; perform; scatter; prolong; increase.”

• pavitra ← pavitre ← pavitra
• [noun], locative, singular, neuter
• “strainer.”

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

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

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

• kavayo ← kavayaḥ ← kavi
• [noun], nominative, plural, masculine
• “poet; wise man; bard; Venus; Uśanas; kavi [word]; Kavi; prophet; guru; Brahma.”

• manīṣiṇaḥ ← manīṣin
• [noun], nominative, plural, masculine
• “sage; expert; devout.”

• rudrāsa ← rudrāsaḥ ← rudra
• [noun], nominative, plural, masculine
• “Shiva; Rudra; eleven; rudra [word]; eleventh.”

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

• iṣirāso ← iṣirāsaḥ ← iṣira
• [noun], nominative, plural, masculine
• “vigorous; bracing; quick.”

• adruha ← adruhaḥ ← adruh
• [noun], nominative, plural, masculine
• “friendly; benign.”

• spaśaḥ ← spaś
• [noun], nominative, plural, masculine
• “lookout; spy; spaś.”

• svañcaḥ ← svañc
• [noun], nominative, plural, masculine

• sudṛśo ← sudṛśaḥ ← sudṛś
• [noun], nominative, plural, masculine
• “fine-looking.”

• nṛcakṣasaḥ ← nṛ
• [noun], masculine
• “man; man; nṛ [word]; crew; masculine.”

• nṛcakṣasaḥ ← cakṣasaḥ ← cakṣas
• [noun], nominative, plural, masculine
• “eye; look; radiance.”

कवयः क्रान्तकर्माणः अत एव मनीषिणः प्राज्ञा ऋत्विजः सहस्रधारे अनेकधारोपेते वितते कर्मणि विस्तृते पवित्रे शुद्ध्युत्पादके सोमे वर्तमानां वाचं माध्यमिकाम् । सोमः खलु विश्वावसुप्रभृतिगन्धर्वेष्वन्तरिक्षेऽवतिष्ठते ’ सोमो वै राजा गन्धर्वेष्वासीत् ’ ( ऐ. ब्रा.१.२७ ) इति श्रवणात् । तत्र वर्तमानं सोमं देवा गोरूपया वाचा क्रीतवन्तः । तदा सोमे वाक्तिष्ठतीति शक्यते वक्तुम् । तस्मात्सोमे स्थितां माध्यमिकां वाचम् आ पुनन्ति संस्कुर्वन्ति । स्तुवन्तीति यावत् । य उक्तगुणा मरुतां मातरं माध्यमिकां वाचं स्तुवन्ति तेषां रुद्रासः रुद्रपुत्रा मरुतः स्पशः मध्यमया वाचा वशिनो भवन्ति । कीदृशाः । इषिराः गमनशीलाः अद्रुहः स्तोतॄणामद्रोग्धारः । यद्वा । द्रुहेः कर्मणि क्विबौणादिकः । परैरहिंस्याः । स्वञ्चः शोभनाञ्चनाः अत एव सुदृशः सुदर्शनाः नृचक्षसः नृणां कर्मनेतॄणां द्रष्टारः ॥

English translation:

“The intelligent sages extol the voice (of the firmament) in the purifying extended (Soma) with its thousand streams; the Rudras are their servants, swift-moving, inviolable, revered, of goodly aspect, the beholders of men.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Their servants: spaśaḥ = vācā vaśinaḥ (obedient voices)

Here in the wide-stretched filter of a thousand streams the poets of inspired thought purify their speech.
The lively Rudras [=Maruts] without deceit are their spies, well directed, lovely to see, with their eyes on men.

The first hemistich now begins to solve the riddle of the double reference, by situating the poets in (or at) the filter, purifying their speech like the soma streams that cross the filter.

I do not know why the Maruts appear here, esp. as spies - quite distinct from Varuṇa’s spies in 4c, as Geldner (n. 7d) also asserts. His reason for bringing in the Maruts is dependent on his musical mode interpr. of vs. 6 and therefore not helpful.

I would change the tr. of svàñcaḥ in d to “of lovely outlook” (from “well directed”). See comm. ad VI.15.10.

What time the filter with a thousand streams is stretched, the thoughtful sages purify their song therein.
Bright-coloured are their spies, vigorous, void of guile, excellent, fair to see, beholders of mankind.

In der ausgespannten Seihe mit tausend Abtraufen läutern nachsinnend die Seher ihre Rede. Die Rudrasöhne sind ihre eifrigen Aufpasser, ohne Falsch, gewandt, schön von Aussehen und mit dem Herrenauge.

Im tausendström’gen, ausgespannten Somanetz durchläutern sie, die weisen Seher, ihren Sang, Mit Glanz begabt sind ihre Späher, ohne Falsch gewandt und munter, männerschauend hellen Blicks.

В протянутой цедилке с тысячей протоков
Поэты, хранители мудрости, очищают речь.
Рудры – их подвижные безобманные
Соглядатаи, проворные, прекрасные на вид, со взглядом героя.

• पवमानः सोमः
• पवित्रः
• निचृज्जगती
• निषादः

पदार्थान्वयभाषाः - (नृचक्षसः) कर्मयोगी और (सुदृशः) ज्ञानयोगी (स्वञ्चः) गतिशील और (स्पशः) बुद्धिमान् (अद्रुहः) किसी के साथ द्रोह न करनेवाले हैं तथा (इषिरासः) गमनशील (रुद्रासः) परमात्मा के न्याय पालन करने के लिये रूद्ररूप होते हैं (एषां) उक्तगुणसम्पन्न पुरुषों का परमात्मा सदैव रक्षक होता है और वे लोग (सहस्रधारे वितते) अनन्त आनन्दमय विस्तृत (पवित्रे) पवित्र परमात्मा में (वाचम् आ पुनन्ति) अपनी वाणी को उसकी स्तुति द्वारा पवित्र करते हैं। उक्त प्रकार के विद्वान् ही (मनीषिणः) मनस्वी और (कवयः) क्रान्तदर्शी होते हैं॥७॥

भावार्थभाषाः - जो लोग परमात्मा के स्वरूप में चितवृत्ति को लगाकर अपने आपको पवित्र करते हैं, वे ही कर्मयोगी और ज्ञानयोगी बन सकते हैं, अन्य नहीं ॥७॥

पदार्थान्वयभाषाः - (नृचक्षसः) कर्मयोगी तथा (सुदृशः) ज्ञानयोगी (स्वञ्चः) गतिशीलस्तथा (स्पशः) मेधावान् (अद्रुहः) अद्रोग्धा (इषिरासः) गमनशीलः (रुद्रासः) परमात्मनो न्यायपालनाय रुद्ररूपो भवति। (एषाम्) ज्ञानयोगिकर्मयोगिनां सदैव परमात्मा रक्षको भवति। अथ च ते (सहस्रधारे वितते) अत्यन्तानन्दमये विस्तृते (पवित्रे) पूते परमात्मनि (वाचम् आ पुनन्ति) स्वीयवाचं तस्योपासनया पवित्रयन्ति। पूर्वोक्ता विद्वांस एव (मनीषिणः) मनस्विनस्तथा (कवयः) क्रान्तदर्शिनो भवन्ति ॥७॥

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

ऋत᳓स्य गोपा᳓ न᳓ द᳓भाय सुक्र᳓तुस्
त्री᳓ ष᳓ पवि᳓त्रा हृदि᳓ अन्त᳓र् आ᳓ दधे
विद्वा᳓न् स᳓ वि᳓श्वा भु᳓वनाभि᳓ पश्यति
अ᳓वा᳓जुष्टान् विध्यति कर्ते᳓ अव्रता᳓न्

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

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

ná ← ná (invariable)

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

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

ā́ ← ā́ (invariable)

antár ← antár (invariable)

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

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

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

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

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

abhí ← abhí (invariable)

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

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

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

vidvā́n ← √vid- 2 (root)
{case:NOM, gender:M, number:SG, tense:PRF, voice:ACT}

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

ájuṣṭān ← ájuṣṭa- (nominal stem)
{case:ACC, gender:M, number:PL}

áva ← áva (invariable)

avratā́n ← avratá- (nominal stem)
{case:ACC, gender:M, number:PL}

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

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

ऋ॒तस्य॑ । गो॒पाः । न । दभा॑य । सु॒ऽक्रतुः॑ । त्री । सः । प॒वित्रा॑ । हृ॒दि । अ॒न्तः । आ । द॒धे॒ ।
वि॒द्वान् । सः । विश्वा॑ । भुव॑ना । अ॒भि । प॒श्य॒ति॒ । अव॑ । अजु॑ष्टान् । वि॒ध्य॒ति॒ । क॒र्ते । अ॒व्र॒तान् ॥

• ṛtasya ← ṛta
• [noun], genitive, singular, neuter
• “truth; order; fixed order; ṛta [word]; law; custom; custom.”

• gopā ← gopāḥ ← gopā
• [noun], nominative, singular, masculine
• “herder; defender.”

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

• dabhāya ← dabh
• [verb noun]

• sukratus ← sukratuḥ ← sukratu
• [noun], nominative, singular, masculine
• “wise.”

• trī ← tri
• [noun], accusative, plural, neuter
• “three; tri/tisṛ [word].”

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

• pavitrā ← pavitra
• [noun], accusative, plural, neuter
• “strainer.”

• hṛdy ← hṛdi ← hṛd
• [noun], accusative, plural, neuter
• “heart; heart; mind; breast; hṛd [word].”

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

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

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

• vidvān ← vid
• [verb noun], nominative, singular
• “know; diagnose; perceive; know; accord; notice; deem; mind; learn; specify; watch; recognize; detect; call.”

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

• viśvā ← viśva
• [noun], accusative, plural, neuter
• “all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

• bhuvanābhi ← bhuvanā ← bhuvana
• [noun], accusative, plural, neuter
• “Earth; being; world; bhuvana [word].”

• bhuvanābhi ← abhi
• [adverb]
• “towards; on.”

• paśyaty ← paśyati ← paś
• [verb], singular, Present indikative
• “see; view; watch; meet; observe; think of; look; examine; behold; visit; understand.”

• avājuṣṭān ← ava
• [adverb]
• “down.”

• avājuṣṭān ← ajuṣṭān ← ajuṣṭa
• [noun], accusative, plural, masculine
• “unpleasant.”

• vidhyati ← vyadh
• [verb], singular, Present indikative
• “pierce; vedhay; pierce; transfix; bleed; pierce; cut off; injure.”

• karte ← karta
• [noun], locative, singular, masculine
• “pit.”

• avratān ← avrata
• [noun], accusative, plural, masculine
• “disobedient; evil.”

ऋतस्य सत्यभूतस्य यज्ञस्य गोपाः गोपायिता अत एव सुक्रतुः शोभनकर्मा सोमः न दभाय दम्भाय स्तम्भनाय न भवति । परैर्दम्भयितुं न शक्यत इत्यर्थः । किंच सः सोमः त्री । ‘ शेश्छन्दसि बहुलम्’ इति लुक् । त्रीणि पवित्रा अग्निवायुसूर्यात्मकानि त्रीणि पवित्राणि हृद्यन्तः हृदयस्यान्तः आ दधे आदधाति । स्वस्मिन् संगमयतीत्यर्थः । अपि च विद्वान् सर्वं जानानः सः सोमः विश्वा भुवना सर्वाणि भुवनानि अभि पश्यति । ततः कर्ते । करोतेरौणादिकः तप्रत्ययः । कर्मणि अजुष्टान् अप्रियान् अत एव अव्रतान् अयजमानान् अव विध्यति अवाङ्मुखान् कृत्वा ताडयति । हिनस्तीति यावत् ॥

English translation:

“(Soma) the protector of the sacrifice, the doer of good deeds cannot be resisted; he plural ces in his heart the three purifiers; he the all-wise looks over all worlds; he censures those who are hostile in action, who sacrifice not.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

He plural ces in his heart: i.e., combines in himself; the three purifiers are agni, vāyu and the sun

The herdsman of truth is not to be tricked: his will is strong. He has set three filters within his heart.
Knowing, he looks upon all living creatures. He jabs the disgusting
deniers of commandments down into the pit.

The subject here is of course Soma, though tricked out with Varuṇian vocabulary (see, e.g., Lüders 402-3).

It is not clear what the three filters (trī́… pavítrā) are; the phrase recurs in IX.97.55 with equal lack of clarity - though there all three don’t have to be fitted into the heart. The three filters here recall the three heads of 1c, though I do not think the referents are the same.

Guardian of Law, most wise, he may not be deceived: three Purifiers hath he set within his heart.
With wisdom he beholds all creatures that exist: he drives into the pit the hated riteliess ones.

Der einsichtsvolle Hüter der Wahrheit ist nicht zu täuschen; er trägt drei Seihen innen im Herzen. Kundig überschaut er alle Wesen; er stößt die mißliebigen Gesetzlosen hinab in die Grube.

Zu täuschen ist des Opfers weiser Hüter nicht, drei Läuterungen hat er in das Herz gesenkt; Er schauet kundig alle Wesen an und stösst die widerwärt’gen Frevler in die Gruft hinab.

Хранители закона нельзя обмануть, (его,) прекрасного силой духа.
Он вложил себе в сердце три цедилки.
Знаток, он озирает все существа.
(А) нежелательных, лишенных обетов он сталкивает в яму.

• पवमानः सोमः
• पवित्रः
• विराड्जगती
• निषादः

पदार्थान्वयभाषाः - (ऋतस्य गोपाः) सचाई की रक्षा करनेवाला (सुक्रतुः) शोभन कर्मोंवाला कर्मयोगी (न दभाय) जो किसी से दबाया नहीं जाता (सः) वह (पवित्रा) अपने पवित्र (हृद्यन्तः) अन्तःकरण में (त्री) परमात्मा की उत्पति-स्थिति-प्रलयरूप तीनों शक्तियों को (आ दधे) धारण करता है। (स विद्वान्) वह विद्वान् पुरुष (विश्वा भुवना) सम्पूर्ण लोक-लोकान्तरों को (अभि पश्यति) देखता है और (कर्ते) कर्तव्य में (अव्रतान्) जो अव्रती (अजुष्टान्) और परमात्मा से वियुक्त हैं, उनको (अवविध्यति) मारता है॥८॥

भावार्थभाषाः - जो लोग परमात्मा पर अटल विश्वास रखनेवाले हैं, वे किसी से दबाये नहीं जा सकते हैं ॥८॥

पदार्थान्वयभाषाः - (ऋतस्य गोपाः) सत्यस्य रक्षकः (सुक्रतुः) शोभनकर्मी (न दभाय) यः परैरदम्भनीयः (सः) असौ कर्मयोगी (पवित्रा) पवित्रे स्वकीये (हृद्यन्तः) अन्तःकरणे (त्री) परमात्मनः उत्पत्तिस्थितिप्रलयरूपास्तिस्रः शक्तीः (आ दधे) आदधाति। (स विद्वान्) असौ पण्डितः कर्मयोगी (विश्वा भुवना) सम्पूर्णानि लोकलोकान्तराणि (अभि पश्यति) अवलोकयति। अथ च (कर्ते) कर्तव्ये (अव्रतान्) अव्रतिनः (अजुष्टान्) परमात्मनो वियुक्तान् (अवविध्यति) हिनस्ति ॥८॥

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

ऋत᳓स्य त᳓न्तुर् वि᳓ततः पवि᳓त्र आ᳓
जिह्वा᳓या अ᳓ग्रे व᳓रुणस्य माय᳓या
धी᳓राश् चित् त᳓त् समि᳓नक्षन्त आशत
अ᳓त्रा कर्त᳓म् अ᳓व पदाति अ᳓प्रभुः

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

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

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

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

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

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

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

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

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

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

cit ← cit (invariable)

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

samínakṣantaḥ ← √naś- 1 (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:ACT, mood:DES}

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

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

átra ← átra (invariable)

áva ← áva (invariable)

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

padāti ← √pad- (root)
{number:SG, person:3, mood:SBJV, tense:AOR, voice:ACT}

ऋ॒तस्य॑ । तन्तुः॑ । विऽत॑तः । प॒वित्रे॑ । आ । जि॒ह्वायाः॑ । अग्रे॑ । वरु॑णस्य । मा॒यया॑ ।
धीराः॑ । चि॒त् । तत् । स॒म्ऽइन॑क्षन्तः । आ॒श॒त॒ । अत्र॑ । क॒र्तम् । अव॑ । प॒दा॒ति॒ । अप्र॑ऽभुः ॥

• ṛtasya ← ṛta
• [noun], genitive, singular, neuter
• “truth; order; fixed order; ṛta [word]; law; custom; custom.”

• tantur ← tantuḥ ← tantu
• [noun], nominative, singular, masculine
• “thread; fiber; lineage; cobweb; fibril; stalk.”

• vitataḥ ← vitan ← √tan
• [verb noun], nominative, singular
• “expand; perform; scatter; prolong; increase.”

• pavitra ← pavitre ← pavitra
• [noun], locative, singular, neuter
• “strainer.”

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

• jihvāyā ← jihvāyāḥ ← jihvā
• [noun], genitive, singular, feminine
• “tongue; tongue; jihvā [word]; fire.”

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

• varuṇasya ← varuṇa
• [noun], genitive, singular, masculine
• “Varuna; varuṇa [word]; Crataeva religiosa Forst.; Varuṇa; varuṇādi.”

• māyayā ← māyā
• [noun], instrumental, singular, feminine
• “magic trick; Māyā; deception; illusion; māyā [word]; disguise; trick.”

• dhīrāś ← dhīrāḥ ← dhīra
• [noun], nominative, plural, masculine
• “expert; wise; intelligent; versed; adept.”

• cit
• [adverb]
• “even; indeed.”

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

• saminakṣanta ← sam
• [adverb]
• “sam; together; together; saṃ.”

• saminakṣanta ← inakṣantaḥ ← inakṣ ← √naś
• [verb noun], nominative, plural
• “wish.”

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

• āśatātrā ← atra
• [adverb]
• “now; there; then; then; there; here; here; in the following; alternatively; now.”

• kartam ← karta
• [noun], accusative, singular, masculine
• “pit.”

• ava ← av
• [verb], singular, Present imperative
• “support; help; prefer; prefer; like.”

• padāty ← padāti ← pad
• [verb], singular, Aorist conj./subj.
• “fall.”

• aprabhuḥ ← aprabhu
• [noun], nominative, singular, masculine
• “powerless.”

ऋतस्य सत्यभूतस्य यज्ञस्य तन्तुः तनिता पवित्रे अविवालमये दशापवित्रे विततः विस्तृतः । यद्वा । पवित्रेऽन्तरिक्षे विस्तृतः सोमः वरुणस्य जिह्वाया अग्रे मायया कर्मणा आ आस्थितः। वरुणजिह्वाग्र आपस्तिष्ठन्ति । तासु सोमो वसतीति वसतीवर्याद्युदकेषु स्थित इत्यर्थः । ततः धीराश्चित् कर्मणि प्राज्ञा एव तत् वरुणजिह्वाग्रस्थानं समिनक्षन्तः । इनक्षतिर्गतिकर्मा । संव्याप्नुवन्तः सन्तः आशत स्तुतिभिर्हविर्भिर्वा प्राप्नुवन् । यः पुनः कर्तम् ।’ कालाध्वनो:° ’ इति द्वितीया । कर्मणि अप्रभुः समर्थो न भवति सोऽयम् अत्र अस्मिनेव लोके अव पदाति अवस्तान्नरके पतति नोपरि गच्छति । ‘पद गतौ ’ । लेट्याडागमः । तस्मात्सर्वैरग्निष्टोमादिकर्म कर्तव्यमित्येषोऽर्थोऽभिहितो भवति ॥ ॥ ३० ॥

English translation:

“The threads of the sacrifice spread over the filter extends by its act to the tip of Varuṇa’s tongue; the wise approaching reached it;but he who is incompetent for the rite sinks (to hell) even in this world.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Varuṇa’s tongue: i.e., the vasatīvarī waters, which are on the tip of Varuṇa’s tongue; the wise…reached it: ‘it’ refers to the tip of Varuṇa’s tongue; the wise reach it by their praises or oblations.

The thread of truth is stretched widely, here on the filter and on the tip of the tongue, through the magic power of Varuṇa.
Only the insightful, seeking to reach it together, have attained it. The one who does not advance will fall down into the pit here.

As noted in the published introduction, this vs., esp. its first hemistich, provides the solution to the implicit riddle of the hymn, by associating “the thread of truth” (ṛtásya tántuḥ) both with the filter and therefore the soma streams on their ritual journey and with the tongue tip and therefore the priest-poets’ hymns. See disc.

there. Note also that ṛtásya tántuḥ forms a slight ring with ṛtásya yónā in 1b.

The vs. is very similar to IX.83.1, a mystical hymn also treating the filter and attributed to the same poet.

pavítram te vítatam brahmaṇas pate, prabhúr gā́trāṇi páry eṣi viśvátaḥ átaptatanūr ná tá āmó aśnute, śr̥tā́so íd váhantas tát sám āśata The filter is outstretched for you, o lord of the sacred formulation. Advancing, you circle around its limbs on all sides.

A raw one, with unheated body, does not attain it [=filter]; only the cooked ones, driving along, have attained it entirely.

Note esp. pavítram … vítatam matching our vítataḥ pavítra ā́, prabhúḥ matching our áprabhuḥ, and the emphasis on attainment, ná … aśnute, … sám āśata, matching our anínakṣanta āśata. For further disc. see also the published introduction. to IX.83.

In d padāti must be a double marked subjunctive to the root aor, which is otherwise only middle. The model for its creation is not clear to me.

The thread of sacrifice spun in the cleansing sieve, on Varuna’s tongue-tip, by supernatural might,-
This, by their striving, have the prudent ones attained: he who hath not this power shall sink into the pit.

Der Faden der Wahrheit ist in der Seihe ausgespannt auf der Spitze der Zunge durch die Zaubermacht des Varuna. Auch nur die Sachkundigen, die das zu erreichen suchen, haben es erreicht. Der Unvermögende soll dabei in die Grube abstürzen.

Des Opfers Netz ist in der Seihe ausgespannt beim Opferanfang durch die Macht des Varuna; Die weisen haben strebend jetzt ihr Ziel erreicht, so falle in die Grube denn, wer nichts vermag.

Нить закона протянута в цедилке
(И) на кончике языка благодаря волшебной силе Варуны.
Только мудрые, стремящиеся достигнуть, достигают (этого).
Бессильный же – да падет он в яму!

• पवमानः सोमः
• पवित्रः
• विराड्जगती
• निषादः

पदार्थान्वयभाषाः - (अप्रभुः) जो पुरुष कर्मयोगी नहीं है, वह (कर्तम् अव पदाति) कर्मरूप मार्ग से गिर जाता है। (अत्र) इस कर्म में (धीराश्चित्) कर्मयोगी पुरुष ही (तत्) उसके समक्ष (समिनक्षन्तः) गतिशील होकर (आशत) स्थिर होते हैं। (ऋतस्य) सच्चाई का (तन्तुः) विस्तार करनेवाला (विततः) जो विस्तृत है, वह परमात्मा (वरुणस्य मायया) सबको वशीभूत रखनेवाली अपनी शक्ति के साथ (पवित्रे) उसके पवित्र अन्तःकरण में और (जिह्वाया अग्रे) जिह्वा के अग्रभाग में (आ) निवास करता है॥९॥

भावार्थभाषाः - जो कर्मयोगी और उद्योगी पुरुष है, उन्हीं के अन्तःकरण में परमात्मा निवास करता है ॥९॥ यह ७३ वाँ सूक्त और ३० वाँ वर्ग समाप्त हुआ ॥

पदार्थान्वयभाषाः - (अप्रभुः) यो जनः कर्मयोगी नास्ति सः (कर्तम् अव पदाति) कर्ममार्गात् पतति (अत्र) कर्मण्यस्मिन् (धीराश्चित्) कर्मयोगिन एव (तत्) तत्समक्षं (समिनक्षन्तः) सङ्गच्छन्तः (आशत) स्थिरतां यान्ति। (ऋतस्य) सत्यस्य (तन्तुः) विस्तारकः (विततः) विस्तृतः परमेश्वरः (वरुणस्य मायया) सम्पूर्णजनवशकारिण्या स्वशक्त्या सह (पवित्रे) तस्य पवित्रेऽन्तःकरणे तथा (जिह्वाया अग्रे) जिह्वाग्रभागे (आ) आवसति। उपसर्गश्रुतेर्योग्यक्रियाध्याहारः ॥९॥ इति त्रिसप्ततितमं सूक्तं त्रिंशो वर्गश्च समाप्तः ॥