०७८

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

प्र꣡ रा꣡जा वा꣡चं जन꣡यन्न् असिष्यदद्
अपो꣡ व꣡सानो अभि꣡ गा꣡ इयक्षति
गृभ्णा꣡ति रिप्र꣡म् अ꣡विर् अस्य ता꣡नुवा
शुद्धो꣡ देवा꣡नाम् उ꣡प याति निष्कृत꣡म्

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

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

prá ← prá (invariable)
{}

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

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

abhí ← abhí (invariable)
{}

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

gā́ḥ ← gáv- ~ gó- (nominal stem)
{case:ACC, gender:F, number:PL}

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

vásānaḥ ← √vas- 2 (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:MED}

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

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

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

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

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

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

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

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

úpa ← úpa (invariable)
{}

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

प्र । राजा॑ । वाच॑म् । ज॒नय॑न् । अ॒सि॒स्य॒द॒त् । अ॒पः । वसा॑नः । अ॒भि । गाः । इ॒य॒क्ष॒ति॒ ।
गृ॒भ्णाति॑ । रि॒प्रम् । अविः॑ । अ॒स्य॒ । तान्वा॑ । शु॒द्धः । दे॒वाना॑म् । उप॑ । या॒ति॒ । निः॒ऽकृ॒तम् ॥

• pra
• [adverb]
• “towards; ahead.”

• rājā ← rājan
• [noun], nominative, singular, masculine
• “king; Kshatriya; rājan [word]; best; rājāvarta; Yakṣa.”

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

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

• asiṣyadad ← asiṣyadat ← syand
• [verb], singular, Redupl. Aorist (Ind.)
• “run.”

• apo ← apaḥ ← ap
• [noun], accusative, plural, feminine
• “water; body of water; water; ap [word]; juice; jala.”

• vasāno ← vasānaḥ ← vas
• [verb noun], nominative, singular
• “wear.”

• abhi
• [adverb]
• “towards; on.”

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

• iyakṣati ← iyakṣ ← √yaj
• [verb], singular, Present indikative
• “endeavor.”

• gṛbhṇāti ← grah
• [verb], singular, Present indikative
• “take; grasp; take out; extract; perceive; pick; assume; include; accept; understand; use; learn; possess; keep; choose; accept; afflict; suck; paralyze; mention; mistake; eat; wear; embrace; fill into; capture; eclipse; get; collect; hand down; marry; heed; touch.”

• ripram ← ripra
• [noun], accusative, singular, neuter
• “impurity.”

• avir ← aviḥ ← avi
• [noun], nominative, singular, masculine
• “sheep; avi [word]; menstruating woman; ewe.”

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

• tānvā ← tānva
• [noun], accusative, plural, neuter

• śuddho ← śuddhaḥ ← śudh
• [verb noun], nominative, singular
• “become pure; purify; wash; expiate; clean; cleanse.”

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

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

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

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

राजा राजमानोऽयं सोमोऽभिषूयमाणः सन् वाचं शब्दं जनयन् उत्पादयन् असिष्यदत् प्रस्यन्दते । तथा अपः वसतीवरीः वसानः आच्छादयन् गाः स्तुतीः’ अभि इयक्षति अभिगच्छति । इयक्षतिर्गतिकर्मसु पठितः । अस्य सोमस्य रिप्रम् अनुपादेयत्वेन पापरूपम् अभिषुतवल्लीशकलादिरूपम् अविः अविरोमनिर्मितं दशापवित्रं तान्वा स्वीयेन वस्त्रेण गृभ्णाति गृह्णाति शोधनसमये । पश्चात् शुद्धः देवानां निष्कृतं संस्कृतं स्थानम् उप याति उपगच्छति ॥

English translation:

“This royal (Soma) producing a sound flows forth; clothing himself with the water he advances towards the praises (of the worshipper); the sheep with its fleece lays hold of the impure form; purified he approaches the station of the gods.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The sheep: i.e., the filter

The king, begetting speech, has flowed forth; clothing himself in the waters, he seeks to attain to the cows.
The sheep grasps his defilement, (the stems) attached to his body.
Cleansed, he travels to his rendezvous with the gods.

I take the loc. bṛháddiveṣu in b as referring to the gods, who inhabit lofty heaven (so also Ober II.60; see also alternative in Geldner’s n. 1b). I take it as referring to the destined recipients of our pressed soma. The standard view is rather that it is a personal name and refers to the human pressers, to be construed with suvānā́saḥ (e.g., Klein DGRV I.241 “being pressed among the Bṛhaddiva’s”). But this PN is only certain in a single passage in the late RV, X.120.8-9, in the sg.; elsewhere, and esp. in the plural, the stem refers to gods or other heaven-located substances. Cf., e.g., II.2.9 amṛ́teṣu … bṛháddiveṣu. Mayr (Pers.Nam.) considers the PN possible here (“vielleicht”), but does not commit to it.

The real puzzles in this vs. are found in the 2nd hemistich, which has been much discussed, esp. by Oldenberg See also Geldner, Renou, and Hoffmann (Aufs. 363). Before considering the problems of interpr., we should first note that pāda c is metrically disturbed: it has only 11 syllables in this Jagatī hymn, and in order to produce the proper Jagatī cadence the final ó in the pāda-final sequence iṣó árātayaḥ must be read long, despite its position in hiatus. (A Triṣṭubh cadence for this 11-syl. verse is excluded.) There is no obvious way to fix either the undercount or the anomalous long o. Note in particular that nothing can be added in the opening ví ca náśan na(ḥ), because it is an opening of 5 and the enclitic naḥ must be part of it, since pronominal enclitics never follow the caesura. So a potential easy fix is impossible: to read

*náśan[ta] na(ḥ), with the verb matching naśanta in b but having undergone a species of haplology. (For a different possible fix, see below.) It is therefore possible that pāda c is corrupt in some way. On the other hand, the poet may have wanted to draw attention to the similar openings—x x náśan na(ḥ) and x x naśanta—by this metrical disturbance.

In order to approach the sense of the hemistich there are a number of clues we should note: 1) the near-coincidence of verbs: (ví) náśan / naśanta; 2) the accent on the first verb, which must result from the subordinating use of ca as ‘if’ here; 3) several parallels, which unfortunately pull in different ways. See esp. X.133.3 ví ṣú víśvā árātayo, aryó naśanta no dhíyaḥ; also II.35.6 nā́rātayo ví naśan nā́nr̥tāni. A feature that we might expect to be a clue, the different voices of the two verbs, act.

(ví …) náśan, med. naśanta, does not turn out to be helpful, since -anta replacement is always a possibility in 3rd pl. injunctives, and naśanta also immediately precedes sániṣanta and could have adapted itself to that verb. The two passages just cited, with (ví …) náśanta and (ví) náśan respectively and at least possible identity of meaning (see below), demonstrate the problem with using voice as a criterion.

Oldenberg’s analysis of the situation, incl. the close parallel in X.133.3, is acute, and he suggests several quite different solutions, without, however, deciding for one. His first question is whether the two verbs belong to the same root. If so, the likely one is √naś ‘reach, attain’, but, in his opinion, this makes trouble for pāda c; moreover, in X.133.3, which he considers an abbreviated reworking of our passage and in a way its oldest commentary, an affiliation with √naś ‘disappear, perish’ makes better sense for the first part of the clause (“all hostilities will disappear”). Oldenberg’s first stab at interpr. thus assumes that the two verbs belong to different roots, with ‘disappear’ in pāda c and ‘reach, attain’ in d: “Hinweg mögen schwinden von unsrer Nahrung die Kargheiten: so mögen denn die Geizigen [Akk.] treffen.” This interpr. must take iṣáḥ as an ablative sg., aryáḥ as an acc. pl., and supply árātayaḥ in c as the subj. not only of ví … náśan in c but also of naśanta in d. What doesn’t seem sufficiently represented in his interpr. is the subordinating value of conditional ca. Oldenberg’s second alternative interpr. takes into account the missing syllable in c (though not the problematic quantity of o in hiatus). He suggests remedying the undercount by inserting a negative after the caesura: ví ca náśan *ná na …, which would avoid the problem of an enclitic following the caesura we noted above. In his emended pāda there would be an opening of 4; accented neg. ná would immediately follow and host the enclitic. Haplology would easily account for the transmitted text. The sequence with negative would be very like II.35.6 cited above: “hostilities shall not reach [him].” This solution is very clever, and it would allow both verbs to belong to the same root, ‘reach, attain’. He paraphrases (but doesn’t tr.) it as “die árātayaḥ sollen nicht uns treffen; wir wollen die arí treffen.” But the problem once again is that he does not represent the conditional ca. “If the hostilities do not reach us” is significantly worse than his paraphrase. He himself is disturbed by the unusual position of ná (though I think that could be acceptable) and the fact that X.133.3 clearly means something different, perhaps because this passage was misunderstood by the poet of X.133.

My own—quite uncertain—interpr. is that the two verb forms belong to different roots, just as I take the single verb naśanta in X.133.3 as a pun involving the same two roots. But, unlike Oldenberg’s first alternative, I think the first verb is ‘reach’ and the 2nd ‘perish’. I take iṣáḥ as acc. pl. (as do Geldner, Renou, Hoffmann, Klein, and Ober, in their diff. interpr.), even though root-accented *íṣaḥ is expected (though ending-accented acc. pl. in this stem is not rare). I then supply ‘refreshments’ as subject of naśanta in d, with aryáḥ gen. sg. depending not only on this supplied subj.

but also on the árātayaḥ of c. The point is: if the stranger’s hostilities go after our things, theirs will be destroyed as well. It is also possible that the subj. of naśanta in d is the same árātayaḥ: if their hostilities come after us, those hostilities are doomed.

As I just said, I don’t have a high degree of certainty about the correctness of this interpr. Those produced by the others just named, which all assign both verbs to ‘reach, attain’, are certainly not out of the question. Unfortunately I can’t endorse either of Oldenberg’s alternatives, however.

RAISING his voice the King hath flowed upon his way: invested with the waters he would win the kine.
The fleece retains his solid parts as though impure, and bright and cleansed he seeks the special place of Gods.

Die Rede hervorbringend ist der König Soma hervorgeflossen, in Wasser sich hüllend strebt er den Kühen zu. Das Schaf nimmt sein Unreines, die an seinem Leibe haftenden Stacheln weg. Rein geht er in die Gesellschaft der Götter.

Gesang erzeugend ist der König vorgeströmt; gehüllt in Wasser strebt er nach den Kühen hin; Die ausgespannte Wolle fasst, was unrein ist, und hell gereinigt geht er zu der Götter Ort.

Хлынул вперед царь, вызывая к жизни речь.
Рядясь в воды, он стремиться к коровам.
Овца забирает нечистое, (частицы) его тела.
Чистым приходит он на свидание с богами.

• पवमानः सोमः
• कविः
• निचृज्जगती
• निषादः

अब सर्वनियामक परमात्मा के ऐश्वर्य का उपदेश करते हैं।

पदार्थान्वयभाषाः - (राजा) सबका प्रकाशक परमात्मा (वाचम्) वेदरूपी वाणी को (जनयन्) उत्पन्न करता हुआ (प्रासिष्यदत्) संसार को उत्पन्न करता है और (अपः) कर्मों को (वसानः) धारण करता हुआ (गाः) पृथिव्यादिलोक-लोकान्तरों के (अभि) सम्मुख (इयक्षति) गति करता है। जो पुरुष (अस्य) उस परमात्मा की (तान्वा) शक्ति से (रिप्रम्) अपने दोषों को (गृभ्णाति) ग्रहण कर लेता है अर्थात् उनको समझकर मार्जन कर लेता है, इस प्रकार (अविः) सुरक्षित होकर (शुद्धः) शुद्ध है तथा (देवानाम्) देवताओं के (निष्कृतम्) पद को (उपयाति) प्राप्त होता है॥१॥

भावार्थभाषाः - जो पुरुष परमात्मा के जगत्कर्तृत्व में विश्वास करता है, वह उसकी उपासना द्वारा शुद्ध होकर देवपद को प्राप्त होता है ॥१॥

अथ सर्वनियामकस्येश्वरस्यैश्वर्यमुपदिश्यते।

पदार्थान्वयभाषाः - (राजा) सर्वप्रकाशको जगदीशः (वाचम्) वेदवाणीम् (जनयन्) उत्पादयन् (प्रासिष्यदत्) संसारमुत्पादयति। अथ च (अपः) कर्माणि (वसानः) दधानः (गाः) पृथिव्यादिलोकानां (अभि) सम्मुखं (इयक्षति) गतिं करोति। यः पुरुषः (अस्य) परमेश्वरस्य (तान्वा) शक्त्या (रिप्रम्) स्वकीयदोषान् (गृभ्णाति) मार्ष्टि अर्थात् दोषत्वेन गृह्णाति। एवं प्रकारेण (अविः) सुरक्षितःसन् (शुद्धः) पवित्रोऽस्ति (देवानाम्) देवतानां (निष्कृतम्) स्थानं (उपयाति) प्राप्नोति ॥१॥

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

इ꣡न्द्राय सोम प꣡रि षिच्यसे नृ꣡भिर्
नृच꣡क्षा ऊर्मिः꣡ कवि꣡र् अज्यसे व꣡ने
पूर्वी꣡र् हि꣡ ते स्रुत꣡यः स꣡न्ति या꣡तवे
सह꣡स्रम् अ꣡श्वा ह꣡रयश् चमूष꣡दः

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

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

pári ← pári (invariable)
{}

sicyase ← √sic- (root)
{number:SG, person:2, mood:IND, tense:PRS, voice:PASS}

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

ajyase ← √añj- (root)
{number:SG, person:2, mood:IND, tense:PRS, voice:PASS}

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

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

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

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

hí ← hí (invariable)
{}

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

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

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

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

yā́tave ← √yā- 1 (root)
{case:DAT, number:SG}

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

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

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

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

इन्द्रा॑य । सो॒म॒ । परि॑ । सि॒च्य॒से॒ । नृऽभिः॑ । नृ॒ऽचक्षाः॑ । ऊ॒र्मिः । क॒विः । अ॒ज्य॒से॒ । वने॑ ।
पू॒र्वीः । हि । ते॒ । स्रु॒तयः॑ । सन्ति॑ । यात॑वे । स॒हस्र॑म् । अश्वाः॑ । हर॑यः । च॒मू॒ऽसदः॑ ॥

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

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

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

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

• nṛbhir ← nṛbhiḥ ← nṛ
• [noun], instrumental, plural, masculine
• “man; man; nṛ [word]; crew; masculine.”

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

• nṛcakṣā ← cakṣāḥ ← cakṣas
• [noun], nominative, singular, masculine
• “eye; look; radiance.”

• ūrmiḥ ← ūrmi
• [noun], nominative, singular, masculine
• “wave; billow.”

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

• ajyase ← añj
• [verb], singular, Indikativ Pr￤s. Passiv
• “smear; anoint; mix; color.”

• vane ← vana
• [noun], locative, singular, neuter
• “forest; wood; tree; grove; vana [word]; forest; brush.”

• pūrvīr ← pūrvīḥ ← puru
• [noun], nominative, plural, feminine
• “many; much(a); very.”

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

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

• srutayaḥ ← sruti
• [noun], nominative, plural, feminine
• “discharge; path; road; stream.”

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

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

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

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

• harayaś ← harayaḥ ← hari
• [noun], nominative, plural, masculine
• “reddish brown; yellow; pale; yellow; aureate.”

• camūṣadaḥ ← camūṣad
• [noun], genitive, singular, masculine

हे सोम त्वम् इन्द्राय इन्द्रार्थं नृभिः नेतृभिर्ऋत्विग्भिः परि षिच्यसे अभिषूयसे । तथा हे सोम नृचक्षाः नृणां यष्टॄणामनुग्रहेण द्रष्टा ऊर्मिः प्रेर्यमाणः प्रवृद्धो वा कविः मेधावी च त्वं वने उदके अज्यसे प्रेर्यसे । पूर्वीः बह्व्यः हि ते स्रुतयः मार्गाश्छिद्राणि सन्ति यातवे यातुम् । अल्पस्य सोमस्य अपरिमितस्रुतिगमनासंभवात्तस्य बाहुल्यमाह । चमूषदः अभिषवणफलकयोः सीदतः सहस्रम् अपरिमिताः अश्वाः व्याप्ताः हरयः हरितवर्णा अंशवः सन्ति । अथवा । इन्द्राय परिषिच्यस इत्युक्तत्वादिन्द्रप्राप्तौ मार्गसाधनयोः सद्भाव उत्तरार्धेन प्रतिपादितः । ते पुरातन्यः सरण्यः सन्तीन्द्रं प्रति यातुम् । तथा सहस्रसंख्याका हरितवर्णा अश्वाश्च सन्ति। चमूषदस्तवेति ॥

English translation:

“You are effused by the priests, Soma, for Indra; you the observer of men, stimulated, intelligent, are immersed in the water; many are the paths for you to follow, infinite are the spreading green-tinted streams alighting on the cups.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Many are the paths for you to follow: or, ’there are ancient paths for you to go to Indra, and a thousand bay horses standing in the cups’].

For Indra, o Soma, you are poured in circles by the men. As a wave drawing the gaze of men, as poet, you are driven to the wood
[/anointed in the wood],
for there are many courses for you to travel and a thousand fallow bay horses sitting in the cups.

The rt. noun compd mada-cyút- (on which see also above) is taken by Geldner as having passive semantics (“rauscherregt”), in contrast to the active transitive semantics of my ‘arousing exhilaration’ and Renou’s “mouvant l’ivresse.” Scarlatta (128-29) allows both for the cmpd in general, without deciding on particular passages. Since, all things being equal, rt noun cmpds to roots with transitive value tend to display that (type vṛtra-hán-), and most of the other -cyút- cmpds are transitive (acyuta-cyút- ‘shaking the unshakeable’, parvata-cyút- ‘shaking the mountains’), a transitive interpr. seems to me the default. For the five attestations of madacyút- in IX, all modifying soma or soma drops, as here, a transitive interpr. is the more natural: soma is, after all, what produces máda-. However, the cmpd. elsewhere also modifies Indra or similar entities, who are more likely to be roused to exhilaration than to rouse it (e.g., I.51.2), and the passive value should be allowed there. Indeed in I.81.3, by my interpr., there are two potential referents (Indra / soma) and two different readings of the cmpd.

Pāda b poses problems: what is the disjunction signaled by vā; where does the rel. cl. with yébhiḥ begin; what is the referent of yébhiḥ; how should dhánā be construed? Geldner starts the rel. cl. with yébhiḥ, leaving the disjunctive phrase dhánā vā in (or attached to) the main cl. Since there is nothing in that cl. with which to construe dhánā he must supply a verb parallel to dhanvantu: “… sollen rinnen … oder die Kampfpreise (gewinnen).” Sim. Klein, DGRV II.205. There is nothing objectionable about this solution - ‘win’ regularly takes dhána- as obj., and in fact soma or its equivalent is sometimes the subj. Cf., e.g., IX.65.9 … te … víśvā dhãnāni jigyúṣah “of you [presumably = soma] having won all the stakes” (though it’s worth noting that the exact half-vs. is found in VIII.14.6, applying to Indra). But nothing in the context invites or supports supplying a verb here. Renou’s solution is more economical, in using dhánā as an alternative subject for prá … dhanvantu, though running forth is less natural action for stakes to perform. Ober (II.248) also takes the disjunction as belonging to the main cl., but with dhánā as an alternate goal for the running drops: “… sollen vorwärts laufen oder hin zu den Siegespreisen.” All of them, Geldner (/Klein), Renou, and Ober start the rel. cl. with yébhiḥ and make its antecedent dhánā. By contrast, I take all of pāda b as the rel. cl. (the position of yébhiḥ is of course perfectly compatible with this), with dhánā a 2nd acc., of goal (rather like Ober), with junīmási. The antecedent of yébhiḥ is then the soma drops, which give us (and the horses) the energy to race to the prizes.

Geldner, Renou, and Ober take c with d. This is certainly possible, but I prefer taking it with b, to express the potential hazards and dirty-dealing facing our horses in this race.

Thou, Soma, art effused for Indra by the men, balmed in the wood as wave, Sage, Viewer of mankind.
Full many are the paths whereon thou mayest go: a thousand bay steeds hast thou resting in the bowls.

Für Indra wirst du, Soma, von den Männern umgegossen, mit Herrenaugen blickend, als Seher wirst du, das Gewoge, im Holze gesalbt, denn du hast viele Wege zum Gehen, tausend falbe Rosse, wenn du in den Camugefäßen sitzest.

Dem Indra wirst von Männern, Soma, du, gereicht, ins Holz geführt, ein weiser, männerschaunder Strom; Denn viele Bahnen sind zum Fahren dir bereit und tausend goldne Rosse eilend in den Trog.

Для Индры, о сома, тебя разливают кругом мужи.
Поэт со взглядом героя, волна (сладости), ты умащаешься в деревянном сосуде.
Ведь много есть у тебя троп, чтобы двигаться,
Тысячу буланых коней у (тебя), пребывающих в сосудах.

• पवमानः सोमः
• कविः
• जगती
• निषादः

पदार्थान्वयभाषाः - (वने) भक्ति के मार्ग में (कविः) सर्वज्ञ परमात्मा (नृभिः) मनुष्यों के द्वारा (अज्यसे) उपासना किया जाता है। वह (नृचक्षाः) सबका अन्तर्यामी है। (ऊर्मिः) आनन्द का समुद्र है। (सोम) हे परमात्मन् ! आप (इन्द्राय) कर्मयोगी के लिये (परिषिच्यसे) लक्ष्य बनाये गये हो। (ते) तुम्हारी (स्रुतयः) शक्तियें (हि) क्योंकि (पूर्वीः) सनातन हैं। (यातवे) गतिशील कर्मयोगी के लिये (सहस्रम्) अनन्त प्रकार की (अश्वाः) गतिशील (चमूषदः) सेना में स्थिर होकर (हरयः) विनाश को धारण करती हुई (सन्ति) कर्मयोगियों को प्राप्त होती हैं॥२॥

भावार्थभाषाः - जो लोग परमात्मा की भक्ति में विश्वास करते हैं, परमात्मा उनके बल को अवश्यमेव बढ़ाता है अर्थात् उत्पत्ति स्थिति और संहाररूप परमात्मा की शक्तियें कर्मयोगियों की आज्ञापालन करने के लिये उपस्थित होती हैं ॥२॥

पदार्थान्वयभाषाः - (वने) भक्तिमार्गे (कविः) सर्वज्ञः परमेश्वरः (नृभिः) मनुष्यैः (अज्यसे) उपासितो जगदीशः (नृचक्षाः) सर्वान्तर्याम्यस्ति (ऊर्मिः) आनन्दसमुद्ररूपोऽस्ति च। (सोम) हे जगन्नियन्तः ! भवान् (इन्द्राय) कर्मयोगिने (परिषिच्यसे) लक्ष्यरूपेण निर्मितः (ते) तव (स्रुतयः) शक्तयः (हि) यतः (पूर्वीः) प्राचीनाः सन्ति। (यातवे) गमनशीलाय कर्मयोगिने (सहस्रम्) बहुविधासु (अश्वाः) गतिशीलासु (चमूषदः) सेनासु स्थित्वा (हरयः) विनाशं धारयन्त्यः (सन्ति) कर्मयोगिनं प्राप्नुवन्ति ॥२॥

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

समुद्रि꣡या अप्सर꣡सो मनीषि꣡णम्
आ꣡सीना अन्त꣡र् अभि꣡ सो꣡मम् अक्षरन्
ता꣡ ईं हिन्वन्ति हर्मिय꣡स्य सक्ष꣡णिं
या꣡चन्ते सुम्न꣡म् प꣡वमानम् अ꣡क्षितम्

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

abhí ← abhí (invariable)
{}

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

antár ← antár (invariable)
{}

ā́sīnāḥ ← √ās- (root)
{case:NOM, gender:F, number:PL, tense:PRS, voice:PASS}

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

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

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

īm ← īm (invariable)
{}

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

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

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

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

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

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

स॒मु॒द्रियाः॑ । अ॒प्स॒रसः॑ । म॒नी॒षिण॑म् । आसी॑नाः । अ॒न्तः । अ॒भि । सोम॑म् । अ॒क्ष॒र॒न् ।
ताः । ई॒म् । हि॒न्व॒न्ति॒ । ह॒र्म्यस्य॑ । स॒क्षणि॑म् । याच॑न्ते । सु॒म्नम् । पव॑मानम् । अक्षि॑तम् ॥

• samudriyā ← samudriyāḥ ← samudriya
• [noun], nominative, plural, feminine
• “oceanic; oceanic.”

• apsaraso ← apsarasaḥ ← apsaras
• [noun], nominative, plural, feminine
• “Apsaras.”

• manīṣiṇam ← manīṣin
• [noun], accusative, singular, masculine
• “sage; expert; devout.”

• āsīnā ← āsīnāḥ ← ās
• [verb noun], nominative, plural
• “sit; stay; sit down; dwell; lie; lie; exist.”

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

• abhi
• [adverb]
• “towards; on.”

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

• akṣaran ← kṣar
• [verb], plural, Root aorist (Ind.)
• “run; melt.”

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

• īṃ ← īm ← īṃ
• [adverb]

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

• harmyasya ← harmya
• [noun], genitive, singular, neuter
• “mansion; house; palace.”

• sakṣaṇiṃ ← sakṣaṇim ← sakṣaṇi
• [noun], accusative, singular, masculine

• yācante ← yāc
• [verb], plural, Present indikative
• “beg; ask; offer; ask.”

• sumnam ← sumna
• [noun], accusative, singular, neuter
• “favor; benevolence; sumna [word]; entreaty; favor.”

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

• akṣitam ← akṣita
• [noun], accusative, singular, neuter
• “undecaying; uninjured.”

समुद्रियाः । समुद्रसाधनत्वात् समुद्रमन्तरिक्षम् । तत्संबन्धिन्यः अप्सरसः काश्चन अन्तः यज्ञमध्ये आसीनाः पात्रेषु वर्तमाना वसतीवर्यः मनीषिणं मेधाविनं सोमम् अभि अक्षरन् अभिषूयमाणं सोममभिक्षरन्ति । ताः एता आपः ईम् एनं हर्म्यस्य हर्म्यवत्सुखकरस्य यागगृहस्य सक्षणिं सेचनशीलं हिन्वन्ति वर्धयन्ति पोषयन्ति । ता एव स्तोतारो वा पवमानं सोमम् अक्षितम् अक्षीणं सुम्नं सुखं याचन्ते प्रार्थयन्ते । तत्रायं भावः । काश्चनाप्सरसः सोमं राजानं मनीषिणं कामयमाना देवानपि परित्यज्य स्वर्गादागत्य राज्ञः समीपे स्थित्वा तस्य रसानाददते । स्वरसेन वर्धयन्ति तं सुखं च याचन्त इति ॥

English translation:

“The nymphs of the firmament seated in the midst flow towards the sagacious Soma; they cherish him the sprinkler of the hall of sacrifice; (the worshippers) solicit Pavamāna (the undecaying) for a boon.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

In the midst: in the middle of the sacrifice, i.e., in the cups

The Apsarases belonging to the sea, sitting within, have streamed toward Soma of inspired thought.
They spur him on, the conqueror of the secure house; they beg the
imperishable self-purifying one for his grace.

Both árāti- and arí- return from 1cd, but given the uncertainties in that passage, the return is not terrible useful.

What is most notable here is the carefully balanced construction of ab, with double utá opening the pādas, the following parallel but contrastive gen.-abl.

expressions svásyā árātyā(h) … anyásyā árātyā(ḥ), and finally the similarly parallel but contrastive nominal clausettes arír hí ṣá(ḥ) and vṛ́ko hí ṣaḥ. It is (almost) impossible to escape concluding that the poet was contrasting two similar but very distinct sources of hostility. Unfortunately, Thieme (Fremd. 45-46) does escape this conclusion, deciding that the two gen. phrases and the two annunciatory nominal clauses are merely a way of generalizing to “everybody.” His tr. simply ignores the signposted construction of the two pādas and jumbles the parallel phrases together.

This was not Thieme’s finest hour. Without an idée fixe to prove (as was the case of Thieme), the construction imposes an analysis: a hostile person belong to our side is an arí, one on the other is a wolf. Now elsewhere in Indo-European and indeed elsewhere in the RV, “wolf” can be used of a human who is outside social boundaries, an outlaw (see, e.g., my “Function of Animals in the RV, 2016: 208-9).

Here the outlaw is contrasted with the arí-; with Thieme I take him as a “stranger,” but against Thieme as a stranger who belongs to the larger Ārya community, who is “one of ours.” The hostile person outside of that community, the “other,” is a wolf. With Thieme

again, I’d say that the ultimate intent of ab is universal, to counter the threats from any possible source, but this universality is achieved by an implicitly conjoined contrast between the two opposites that make up the whole.

By my rules (“Vedic anyá-, Fs. Beekes 1997), anyá- here should be definite because it is in non-initial position - hence “the other.” This works well with the interpr. just elaborated, that the two contrastive phrases define the whole.

One further syntactic issue: what is the gen.-abl. in svásyā árātyā(h) … anyásyā árātyā(ḥ) doing? Geldner supplies “protect” to govern an abl., on the basis of VIII.71.1 pāhí víśvasyā árāteḥ. This is certainly possible - and is endorsed by Oldenberg

However, because of the starkness of the expression, which underlines the contrasts between each matching element, I am reluctant to introduce any extraneous words and take the two phrases as independent gen.-abl. in loosely causal/circumstantial usage. Not very satisfactory, I admit.

Apsarases who dwell in waters of the sea, sitting within, have flowed to Soma wise of heart.
They urge the Master of the house upon his way, and to the Eternal Pavamana pray for bliss.

Die Meerfrauen Apsaras´, die darin sitzen, sind zu dem sinnreichen Soma geflossen. Sie treiben ihn an, den Bezwinger des festen Hauses; sie bitten den Pavamana um unverminderte Gunst.

Des Meeres holde Nixen strömten zu ihm hin, zum weisen Soma, setzend sich in seinen Schooss; Sie schmeicheln hold als ihrem Hausgenossen ihm, und flehn um Gunst den rieselnden, der nie versiegt.

Морские Апсарас, сидящие внутри,
Поплыли к соме, хранителю мудрости.
Они торопят его, сокрушителя крепости,
Молят Паваману о непреходящей милости.

• पवमानः सोमः
• कविः
• जगती
• निषादः

पदार्थान्वयभाषाः - (सोममभि) परमात्मा के समक्ष (समुद्रिया आसीना अप्सरसः) अन्तरिक्ष की स्थिर शक्तियें (अक्षरन्) क्षरण करती हुई (मनीषिणम्) मनस्वी पुरुष के (अन्तः) अन्तःकरण में उद्बोधन करती हैं। वे शक्तियें (ताः) इसको (हिन्वन्ति) प्रेरणा करती हैं और उक्त परमात्मा से (हर्म्यस्य) सब सोन्दर्यों के साधन तथा (सक्षणिम्) सब आपत्तियों के संहारनेवाले (पवमानम्) सबको पवित्र करनेवाले (अक्षितम्) क्षयरहित पद की (याचन्ते) उपासक लोग याचना करते हैं॥३॥

भावार्थभाषाः - विद्युदादि अनन्त शक्तियें अन्तरिक्ष में स्थिर हैं, उनकी याचना न करके लोग अनन्त शक्तिमद् ब्रह्म से अक्षय पद की याचना करते हैं ॥३॥

पदार्थान्वयभाषाः - (सोममभि) परमात्मनः समक्षं (समुद्रिया आसीना अप्सरसः) अन्तरिक्षस्य स्थिरशक्तयः (अक्षरन्) क्षरन्त्यः सत्यः (मनीषिणम्) मनस्विनं पुरुषं (अन्तः) अन्तःकरणे उद्बोधयन्ति। (ताः) शक्तयः (ईम्) अमुं (हिन्वन्ति) प्रेरयन्ति। अथ च उक्तपरमात्मनः सकाशात् (हर्म्यस्य) अखिलसौन्दर्यसाधनभूतं (सक्षणिम्) समस्तापत्तिसंहारकं (पवमानम्) पावकं (अक्षितम्) क्षयरहितं पदमुपासकाः (याचन्ते) प्रार्थयन्ते ॥३॥

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

गोजि꣡न् नः सो꣡मो रथजि꣡द् धिरण्यजि꣡त्
सुवर्जि꣡द् अब्जि꣡त् पवते सहस्रजि꣡त्
यं꣡ देवा꣡सश् चक्रिरे꣡ पीत꣡ये म꣡दं
स्वा꣡दिष्ठं द्रप्स꣡म् अरुण꣡म् मयोभु꣡वम्

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

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

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

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

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

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

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

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

yám ← yá- (pronoun)
{case:ACC, gender:M, number:SG}

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

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

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

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

गो॒ऽजित् । नः॒ । सोमः॑ । र॒थ॒ऽजित् । हि॒र॒ण्य॒ऽजित् । स्वः॒ऽजित् । अ॒प्ऽजित् । प॒व॒ते॒ । स॒ह॒स्र॒ऽजित् ।
यम् । दे॒वासः॑ । च॒क्रि॒रे । पी॒तये॑ । मद॑म् । स्वादि॑ष्ठम् । द्र॒प्सम् । अ॒रु॒णम् । म॒यः॒ऽभुव॑म् ॥

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

• gojin ← jit
• [noun], nominative, singular, masculine
• “curative; removing; victorious; winning.”

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

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

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

• rathajiddhiraṇyajit ← jit
• [noun], nominative, singular, masculine
• “curative; removing; victorious; winning.”

• rathajiddhiraṇyajit ← hiraṇya
• [noun], neuter
• “gold; jewelry; hiraṇya [word]; gold.”

• rathajiddhiraṇyajit ← jit
• [noun], nominative, singular, masculine
• “curative; removing; victorious; winning.”

• svarjid ← svar
• [adverb]
• “sun; sky; sunlight.”

• svarjid ← jit
• [noun], nominative, singular, masculine
• “curative; removing; victorious; winning.”

• abjit ← ap
• [noun]
• “water; body of water; water; ap [word]; juice; jala.”

• abjit ← jit
• [noun], nominative, singular, masculine
• “curative; removing; victorious; winning.”

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

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

• sahasrajit ← jit
• [noun], nominative, singular, masculine
• “curative; removing; victorious; winning.”

• yaṃ ← yam ← yad
• [noun], accusative, singular, masculine
• “who; which; yat [pronoun].”

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

• cakrire ← kṛ
• [verb], plural, 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.”

• pītaye ← pā
• [verb noun]
• “drink; gulp; soak; drink; suck; inhale.”

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

• svādiṣṭhaṃ ← svādiṣṭham ← svādiṣṭha
• [noun], accusative, singular, masculine

• drapsam ← drapsa
• [noun], accusative, singular, masculine
• “drop; banner.”

• aruṇam ← aruṇa
• [noun], accusative, singular, masculine
• “red; tawny; dusty; gray.”

• mayobhuvam ← mayobhu
• [noun], accusative, singular, masculine

नः अस्माकं गोजित् गवां जेता तथा रथजित् रथस्य जेता हिरण्यजित् हिरण्यस्य जेता तथा स्वर्जित् स्वर्गस्य सुखस्य जेता अब्जित् अपां जेता सहस्रजित् सहस्रसंख्याकस्य धनस्य जेता सोमः पवते पूयते । यं देवासः देवाः चक्रिरे कृतवन्तः । किमर्थम्। पीतये पानाय । कीदृशं सोमम् । मदं मदकरं स्वादिष्ठं स्वादुतमं द्रप्सं रसात्मकम् अरुणम् अरुणवर्णं मयोभुवं सुखस्य भावयितारम् ॥ एतानि सोम पर्वमानो अस्मयुः सत्यानि कृण्वन् द्रविणान्यर्षसि ॥

English translation:

“Soma flows for us, the conqueror of cattle, of chariots, of gold, of heaven, of water, of thousandfold (wealth), whom the gods have made for (their) drinking, exhilarating, most sweet-flavoured, dropping, purple, causing happiness.”

Winning cows for us, winning chariots and gold, winning the sun and the waters, winning thousands, Soma purifies himself,
whom the gods have made their exhilarating draught for drinking, the sweetest ruddy drop, who is joy itself.

On this vs. see published introduction.

The first pāda is problematic. The standard interpr. is that Soma’s navel is tied either to the navel in heaven (Geldner, Oldenberg, Ober [II.13], Kümmel [242]) or Soma’s navel in heaven is tied to our navel (Renou). E.g., Geldner: “Du, dessen höchster (Nabel) an den abel im Himmel geknüpft ist.” Before even considering what this would really mean, there is a simple grammatical problem: this interpr. (and those of the others) requires masc. paramáḥ and yáḥ both to refer to fem. nā́bhi-. Disc. of this gender clash is remarkably cavalier. Oldenberg suggests that nā́bhi- may be masc. here; Geldner (n. 4ab) registers this suggestion but also suggests that the synonym bándhu- could be supplied in substitution (not a bad idea, though bándhu- is rare in the RV and doesn’t seem to show up in the vicinity of nā́bhi-). The push to have two forms of nā́bhi- in this pāda is clearly based on very similar IX.10.8 nā́bhā nā́bhim na ā́dade “He has bound his navel to our navel” and the idiom sám / ā́√dā ‘tie’ with two forms of ‘navel’, on which see comm. ad I.139.1. There is another slight problem, that the rel.

prn. yá(ḥ) is rather too deep in its clause, if the whole pāda forms the rel. cl., as in most interpr.

I don’t have a good solution to this pāda. I would first point out that init. diví te matches up with init. pṛthivyā́s te in b, and at least the disturbance in word order in the pāda may result from the desire to locate heaven and earth in parallel positions.

Otherwise, instead of assuming a masc. nā́bhi- I supply ‘form’ with the masc.

paramó yáḥ in the published translation, but there is no particular support for this, and if I was thinking of rūpá- at the time, this doesn’t work because rūpá- is neut. There are no masc. nouns that are regularly qualified by paramá-, while nā́bhi- is qualfied as paramā́(with a fem. form) in X.61.18. The upshot is - I’m fairly sure my rendering is wrong, or at least not right, and I’d be inclined to go with the standard, despite the distressing gender clash: “It was in heaven, to its navel, that your highest (navel) was bound.” As to what this means, presumably it is another instantiation of the “heavenly soma” trope: no matter that the physical plant is earthbound (as in pāda b), it has a heavenly analogue. One thing that is clear is that ādadé belongs to √dā ‘bind’; see comm. ad I.139.1 and Kümmel 242.

Fortunately the rest of the vs. is relatively straightforward. The “fingers” that grow on the earth are the parts of the plant: if soma is ephedra intermedia (wfhich grows in the Himalayas), it has slender upright shoots that could be conceived of as fingers.

Soma flows on for u’s as winner of the kine, winner of thousands, cars, water, and light, and gold;
He whom the Gods have made a gladdening draught to drink, the drop most sweet to taste, weal-bringing, red of hue.

Soma läutert sich, uns, Rinder, Wagen, Gold, die Sonne, Wasser gewinnend, Tausende gewinnend, den die Götter als Rauschtrank zu ihrem Trunke bestimmten, den süßesten Tropfen, den rötlichen, labenden.

Erbeutend Rinder, Wagen, Gold, des Himmels Glanz, Gewässer, tausend Güter, rieselt Soma uns, Den sich die Götter als den süssesten ersahn, zum Trunk den rothen Tropfen, welcher Lust gewährt.

Сома очищается для нас, завоевывая коров, завоевывая колесницы, завоевывая золото,
Завоевывая солнце, завоевывая воды, завоевывая тысячи,
(Тот,) кого боги создали (как) хмельной напиток для питья,
(Как) сладчайшую каплю, красноватую, дающую радость.

• पवमानः सोमः
• कविः
• जगती
• निषादः

पदार्थान्वयभाषाः - (सोमः) परमात्मा (गोजित्) सब प्रकार की सूक्ष्म शक्तियों को जीतनेवाला है। तथा (रथजित्) बड़े से बड़े वेगवाले पदार्थ को जीतनेवाला है और (हिरण्यजित्) बड़ी-बड़ी शोभाओं को जीतनेवाला है। तथा (स्वर्जित्) सब सुखों को जीतनेवाला है और (अब्जित्) बड़े-बड़े वेग को जीतनेवाला है। तथा (सहस्रजित्) अनन्त पदार्थों का जीतनेवाला है। (यम्) जिस (मदम्) आह्लादक (स्वादिष्ठम्) ब्रह्मानन्द देनेवाले (द्रप्सम्) रसस्वरूप (अरुणम्) प्रकाशस्वरूप (मयोभुवम्) सुख देनेवाले परमात्मा का (देवासः) विद्वद्गण (नः) हमारी (पीतये) तृप्ति के लिये (चक्रिरे) व्याख्यान करते हैं॥४॥

भावार्थभाषाः - परमात्मा के आगे इस संसार की सब शक्तियें तुच्छ हैं अर्थात् वह सर्वविजयी है। उसी से विद्वान् लोग नित्य सुख की प्रार्थना करते हैं ॥४॥

पदार्थान्वयभाषाः - (सोमः) परमेश्वरः (गोजित्) नानाविधसूक्ष्मातिसूक्ष्म- शक्तिजेतास्ति। तथा (रथजित्) महावेगवन्तमपि पदार्थं जयति। अथ च (हिरण्यजित्) महतीमपि शोभामभिभवति। तथा (स्वर्जित्) सकलसुख-विजयकर्तास्ति तथा (अब्जित्) महान्तमपि वेगं विजयते अथ च (सहस्रजित्) असङ्ख्यवस्तुविजेतास्ति। (यम्) इमम् (मदम्) आह्लादकं (स्वादिष्ठम्) ब्रह्मानन्दप्रदं (द्रप्सम्) रसस्वरूपं (अरुणम्) प्रकाशरूपं (मयोभुवम्) सुखदं परमात्मानं (देवासः) दिव्यगुणवन्तो विद्वज्जनाः (नः) अस्माकं (पीतये) तृप्तये (चक्रिरे) व्याख्यानं कुर्वते ॥४॥

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

एता꣡नि सोम प꣡वमानो अस्मयुः꣡
सत्या꣡नि कृण्व꣡न् द्र꣡विणानि अर्षसि
जहि꣡ श꣡त्रुम् अन्तिके꣡ दूरके꣡ च य꣡
उर्वीं꣡ ग꣡व्यूतिम् अ꣡भयं च नस् कृधि

Strata
Normal

Pāda-label
genre M
genre M
genre M
genre M

Morph
asmayúḥ ← asmayú- (nominal stem)
{case:NOM, gender:M, number:SG}

etā́ni ← eṣá (pronoun)
{case:NOM, gender:N, number:PL}

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

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

arṣasi ← √arṣ- (root)
{number:SG, person:2, mood:IND, tense:PRS, voice:ACT}

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

kr̥ṇván ← √kr̥- (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:ACT}

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

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

ca ← ca (invariable)
{}

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

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

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

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

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

ca ← ca (invariable)
{}

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

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

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

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

ए॒तानि॑ । सो॒म॒ । पव॑मानः । अ॒स्म॒ऽयुः । स॒त्यानि॑ । कृ॒ण्वन् । द्रवि॑णानि । अ॒र्ष॒सि॒ ।
ज॒हि । शत्रु॑म् । अ॒न्ति॒के । दू॒र॒के । च॒ । यः । उ॒र्वीम् । गव्यू॑तिम् । अभ॑यम् । च॒ । नः॒ । कृ॒धि॒ ॥

• etāni ← etad
• [noun], accusative, plural, neuter
• “this; he,she,it (pers. pron.); etad [word].”

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

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

• asmayuḥ ← asmayu
• [noun], nominative, singular, masculine

• satyāni ← satya
• [noun], accusative, plural, neuter
• “true; real; real; faithful; good.”

• kṛṇvan ← kṛ
• [verb noun], nominative, singular
• “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.”

• draviṇāny ← draviṇāni ← draviṇa
• [noun], accusative, plural, neuter
• “wealth; property; money; jewel.”

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

• jahi ← han
• [verb], singular, Present imperative
• “kill; cure; māray; remove; destroy; hit; injure; damage; destroy; paralyze; hurt; forge; beat; cut off; stop; overwhelm; kick; hunt; affect; strike; hammer; love; obstruct; shoot.”

• śatrum ← śatru
• [noun], accusative, singular, masculine
• “enemy; foe; enemy; Asura.”

• antike ← antika
• [noun], locative, singular, neuter
• “vicinity; proximity.”

• dūrake ← dūraka
• [noun], locative, singular, neuter

• ca
• [adverb]
• “and; besides; then; now; even.”

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

• urvīṃ ← urvīm ← uru
• [noun], accusative, singular, feminine
• “wide; broad; great; uru [word]; much(a); excellent.”

• gavyūtim ← gavyūti
• [noun], accusative, singular, feminine
• “pasture.”

• abhayaṃ ← abhayam ← abhaya
• [noun], accusative, singular, neuter
• “security; abhayamudrā; Abhaya.”

• ca
• [adverb]
• “and; besides; then; now; even.”

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

• kṛdhi ← kṛ
• [verb], singular, Aorist imperative
• “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.”

हे सोम एतानि पूर्वमन्त्रोक्तानि गवादीनि द्रविणानि धनानि सत्यानि कृण्वन् कुर्वन् पवमानः पूयमानः अर्षसि पवसे । जहि च शत्रुं यः अस्मच्छत्रुः अन्तिके समीपे दूरके अत्यन्तं दूरे देशे च वर्तते तं जहि । तथा उर्वीं गव्यूतिं विस्तीर्णं मार्गम् अभयं च नः अस्माकं कृधि कुरु ॥ ॥ ३ ॥

English translation:

“Bestowing all these true riches, loving us you flow, Soma, purified; destroy our enemy whether he be far or nigh; grant us a free road and freedom from danger.”

O Soma, purifying yourself, you rush, seeking us, while making these treasures real.
Smash the rival nearby and the one who is in the distance; make wide pasturage and fearlessness for us.

Soma, as Pavamana thou, our faithful Friend, making for us these real treasures, flowest on.
Slay thou the enemy both near and,far away: grant us security and ample pasturage.

O Soma, indem du uns zugetan diese Güter verwirklichest, fließest du dich läuternd. Erschlage den Feind, der nah und fern; schaff uns weite Trift und Sicherheit!

Dies alles, Soma, uns zu Liebe, flammender, erfüllend, strömest du uns reiche Schätze zu; Den Feind erschlage, sei er nahe, sei er fern, und mache weit und sicher unser Weideland.

Преданный нам, о Сома-Павамана, ты течешь,
Делая истинными эти богатства.
Убей врага вблизи и который далеко!
Создай нам широкое пастбище и безопасность!

• पवमानः सोमः
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पदार्थान्वयभाषाः - (सोम) हे परमात्मन् ! (पवमानः) पवित्र (अस्मयुः) हमारे शुभ की इच्छा करनेवाले आप (सत्यानि कृण्वन्) सदुपदेश को करते हुए (एतानि) पूर्वोक्त समस्त (द्रविणानि) ऐश्वर्यों को (अर्षसि) देते हैं और जो हमारे (अन्तिके) समीपवर्ती (च) तथा (दूरके) दूरवर्ती (शत्रुम्) शत्रु हैं, उनको आप (जहि) नाश करें। (यः) जो (उर्वीम्) विस्तृत (गव्यूतिम्) मार्ग है, उसे हमारे लिये खोल दें और (नः) हमको (अभयम्) भयरहित (कृधि) कर दीजिये॥५॥

भावार्थभाषाः - शत्रु से तात्पर्य यहाँ अन्यायकारी मनुष्यों का है। वे मनुष्य दूरवर्ती वा निकटवर्ती हों, उन सबके नाश की प्रार्थना इस मन्त्र में परमात्मा से की गयी है ॥५॥ यह ७८ वाँ सूक्त और तीसरा वर्ग समाप्त हुआ ॥

पदार्थान्वयभाषाः - (सोम) हे जगदीश ! (पवमानः) पवित्रः तथा (अस्मयुः) अस्मद्धितचिन्तकस्त्वं (सत्यानि कृण्वन्) सदुपदिशन् (एतानि) पूर्वोक्तान्यखिलानि (द्रविणानि) ऐश्वर्याणि (अर्षसि) ददासि। अथ च ये मम (अन्तिके) समीपे (च) तथा (दूरके) दूरवर्तिनः (शत्रुम्) शत्रवः सन्ति तान् (जहि) मारय (यः) यो हि (उर्वीम्) विस्तृतः (गव्यूतिम्) मार्गोऽस्ति तं मदर्थमनवरुद्धं कुरु। अथ च (नः) अस्मान् (अभयम्) भयरहितान् (कृधि) कुरु ॥५॥ इत्यष्टसप्ततितमं सूक्तं तृतीयो वर्गश्च समाप्तः ॥