०९४

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

अ᳓धि य᳓द् अस्मिन् वाजि᳓नीव शु᳓भ
स्प᳓र्धन्ते धि᳓यः सू᳓रिये न᳓ वि᳓शः
अपो᳓ वृणानः᳓ पवते कवीय᳓न्
व्रजं᳓ न᳓ पशुव᳓र्धनाय म᳓न्म

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ádhi ← ádhi (invariable)

asmin ← ayám (pronoun)
{case:LOC, gender:M, number:SG}

iva ← iva (invariable)

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

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

yát ← yá- (pronoun)
{case:NOM, gender:N, number:SG}

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

ná ← ná (invariable)

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

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

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

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

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

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

vr̥ṇānáḥ ← √vr̥- ~ vr̥̄- (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:MED}

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

ná ← ná (invariable)

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

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

अधि॑ । यत् । अ॒स्मि॒न् । वा॒जिनि॑ऽइव । शुभः॑ । स्पर्ध॑न्ते । धियः॑ । सूर्ये॑ । न । विशः॑ ।
अ॒पः । वृ॒णा॒नः । प॒व॒ते॒ । क॒वि॒ऽयन् । व्र॒जम् । न । प॒शु॒ऽवर्ध॑नाय । मन्म॑ ॥

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

• yad ← yat
• [adverb]
• “once [when]; because; that; if; how.”

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

• vājinīva ← vājini ← vājin
• [noun], locative, singular, masculine
• “horse; bird; seven; hero; achiever; aphrodisiac.”

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

• śubha ← śubhaḥ ← śubh
• [noun], nominative, plural, feminine

• spardhante ← spṛdh
• [verb], plural, Present indikative
• “rival.”

• dhiyaḥ ← dhī
• [noun], nominative, plural, feminine
• “intelligence; prayer; mind; insight; idea; hymn; purpose; art; knowledge.”

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

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

• viśaḥ ← viś
• [noun], nominative, plural, feminine
• “people; tribe; Vaisya; national; viś; real property; Vaisya.”

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

• vṛṇānaḥ ← vṛ
• [verb noun], nominative, singular
• “choose; ask.”

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

• kavīyan ← kavīy
• [verb noun], nominative, singular

• vrajaṃ ← vrajam ← vraja
• [noun], accusative, singular, masculine
• “cow pen; Vraja; battalion; Vraja; Vraja; vraja [word]; vraj; herd; flock; group.”

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

• paśuvardhanāya ← paśu
• [noun], masculine
• “domestic animal; sacrificial animal; animal; cattle; Paśu; stupid; Paśu; herd; goat.”

• paśuvardhanāya ← vardhanāya ← vardhana
• [noun], dative, singular, neuter
• “increase; increase.”

• manma ← manman
• [noun], accusative, singular, neuter
• “hymn; idea; purpose.”

यत् यदा अस्मिन् सोमे वाजिनीव शुभः अश्वे यथा वस्त्रप्रभृत्यलंकारा भवन्ति । यदा वास्मिन् सोमे सूर्ये न यथा सूर्ये विशः रश्मय उदिता भवन्ति । तदा धियः अङ्गुलयः अधि स्पर्धन्ते । अहं पुरस्ताच्छोधयाम्यहं पुरः शोधयामीत्यहमहमिकयोपतिष्ठन्ति । ततोऽयं सोमः अपः वसतीवरीः वृणानः आच्छादयन् पवते पात्रेषु क्षरति । कलशानधिगच्छति। कीदृशः । कवीयन् कविरिवाचरन् । यद्वा । कवयः स्तोतारः । तानिच्छन् । तत्र दृष्टान्तः। व्रजं न मन्म मननीयं गवां गोष्ठं पशुवर्धनाय पशूनां वर्धनाय गोपालः परिगच्छति । तथा देवानां प्रीणनाय पात्राणि प्रति पवत इति ॥

English translation:

“When the fingers vie with each other in this (Soma), as the trappings on a horse or the rays in the sun, clothed in the waters he flows desiring his worshippers like (a cowherd going to) a plural asant cow-stall for the nourishment of his cattle.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Vie with each: spardhanti = aham purastācchodhayām yaham puraḥ śodhayāmītyahamahamikayopatiṣṭhanti

When the insightful thoughts contend over him, like adornments upon a prizewinner, like the clans over the sun,
choosing the waters, he purifies himself, poetically crafting a thought like a stable for the raising of livestock,

Note the unaccented asmin in pāda a, referring to Soma, who is the default referent even without a previous mention in the hymn.

The vs. contains three similes, each of which presents at least some interpretational challenges to the audience. The first two are in ab and match the frame “the thoughts contend over him” (… asmin … spárdhante dhíyaḥ), which preumably refers to the thoughts produced by poets at different and competing rituals (see Ober I.407 and n. 64). The second simile, in b, is the easier to interpret: “like clans over the sun” (sū́rye ná víśaḥ). Like the competing thoughts that each seek to appropriate Soma, different clans all seek to secure their place in the sun, a symbol, acdg. to Ober (I.457), of Leben and Lebenskraft, of Lebensraum.

The first simile, vājínīva śúbhaḥ, reads slightly askew. It should mean “as adornments (contend over) a prizewinner” - but what would that really mean? The passages adduced by Geldner in n. 1a are not helpful, and no one else that I know of attempts to elucidate it. I think the poet has deliberately misdirected us. To begin with, although the loc. vājíni appears to match asmin in the frame as the object of contention, I think that may not be the case or may not only be the case. The vs. begins with ádhi, which therefore appears to be in tmesis with spárdhante in b, but there is only one other instance of ádhi √spṛdh in the RV (VI.34.1, where - I must admit - it seems to have the sense attributed to our passage: ‘contend over’ with loc. índre as the object of contention). The word ádhi is more often an adposition, most commonly with the loc., and so I think it is here. Although ádhi is separated from vājíni, what intervenes is Wackernagel’s position material: subordinating yád, which frequently takes 2nd position, and the enclitic asmin, which would lean upon it. So effectively ádhi … vājíni can be a prepositional phrase interrupted by the interpolation of those two Wackernagel’s position words. Under this interpr. the prizewinner is no longer the object of contention but the locus of it. Now as to śúbhaḥ: this root noun is quite well attested (over 40 occurrences, incl. the common voc. śubhás páti-), but only two attestations are plural - our passage and V.54.11, which describes the many appurenances and adornments found on the Maruts and their equipage, incl. pāda b vákṣassu rukmā́maruto ráthe śúbhaḥ “ your breasts brilliants, o Maruts, on your chariot charms” (per the published translation). The śúbhaḥ here are ornaments of some sort, quite possibly sparkly or otherwise eye-catching, that jazz up the chariot to which they’re affixed. I suggest that our loc. (ádhi …) vājíni fulfills the same function as ráthe in V.54.11, and that the śúbhaḥ in our passage are not vying over or for the prizewinner, but, located on him, they are vying with each other to best catch the eye of observers.

The phrase that opens the 2nd hemistich, apó vṛṇānáḥ “choosing the waters,” is a little odd. The waters are surely the ubiquitous waters for mixing found regularly in IX, but why would Soma “choose” them? In a soma context we would expect rather apó *vasānáḥ “clothing himself in the waters”; this exact phrase opens the pāda in IX.78.1, 86.40, 96.13, 107.4, 18, 26, and with acc. sg. of the participle IX.16.2, 109.21. I suggest that our poet is knowingly playing on this standard formula, using a different root but identical formation to throw the expression offkilter. Note that vásāna- (nom. pl.) is found in the same metrical position in 4c. The identical expression, apó vṛṇānáḥ, is, however, found in V.48.1; on this opaque passage see comm. ad loc. Interpretation of the third simile in the vs. is complicated by the fact that it is unclear which part of the clause to construe it with. The frame consists of an acc. mánma ‘thought’ (à ‘poem’), which is compared to vrajáṃ ná paśuvárdhanāya “a stable for raising livestock.” But where these acc. expressions fit in the sentence is disputed: Geldner (see n. 1d; also Tichy, dvitā́222 = KlSch 213) takes mánma as a second obj. with vṛṇānáḥ. But the simile then makes little sense: although Soma might well “choose a thought,” choosing a stable is a different proposition. By this interpr. the domain of the comparison would only be the acc. mánma; it could not fit with the verb (despite Tichy’s odd “wie (man) eine Hürde … [wählt]”). Although such similes, detached from the syntax of the rest of the clause, do exist, syntactic integration, esp. of non-nominative similes, is more usual and desirable. By contrast, Oldenberg takes the acc. as the obj. (or semi-obj.) of pavate. This latter suggestion seems particularly unlikely, given the stereotyped used of pavate in IX, and Oldenberg’s rendering shows how he struggles to make it work: “er verwirklicht durch sein Sichreinigen das m˚, wie (man) einen Stall …(reinigt).” Differing from both these interpr., following a remark of Renou’s in his n. (“mánma dépendant librement de kavīyán …”), which is not entirely reflected in his tr., I take it with the act. denom. part. kavīyán.

The stem kavīyá- occurs only twice in the RV (and nowhere else), once as an act.

part. (here), once as a middle part. kavīyámāna- in I.164.18. Nothing therefore forbids us from assuming a direct obj. with the act. form, as I have done here. The content of the simile, which compares the building of a stable or livestock enclosure to the composing of a poem, rests on the commonality often asserted in the RV between physical and mental craftsmanship and thus fits nicely with the verb.

WHEN beauties strive for him as for a charger, then strive the songs like soldiers for the sunlight.
Acting the Sage, he flows enrobed in waters and song as ’twere a stall that kine may prosper.

Wenn um ihn die Dichtungen wetteifern wie die Auszeichnungen um einen siegreichen Renner, wie die Clane um die Sonne, dann läutert er sich einem Seher gleichend, indem er die Gewässer erwählt und das Gebet, wie einen Pferch zur Viehaufzucht, sich aussucht.

Gebete eifern um ihn wie ums Streitross die schmückenden, wie Menschen um die Sonne; In Flut gekleidet strömt er hell, ein weiser, zum Lied wie in den Stall zur Heerden-Mehrung.

Когда ради него состязаются молитвы,
Как украшения ради коня-победителя, как племена ради солнца,
Он очищается, выбирая воды, действуя как поэт,
(Делая чистым) произведение, словно загон для разведения скота.

• पवमानः सोमः
• कण्वः
• निचृत्त्रिष्टुप्
• धैवतः

अब परमात्मा को सर्वैश्वर्य्य काधाम निरूपण करते हैं।

पदार्थान्वयभाषाः - (सूर्य्ये) सूर्य्य के विषय में (न) जैसे (विशः) रश्मियें प्रकाशित करती हैं, उसी प्रकार (धियः) मनुष्यों की बुद्धियें (स्पर्धन्ते) अपनी-२ उत्कट शक्ति से विषय करती हैं। (अस्मिन् अधि) जिस परमात्मा में (वाजिनीव) सर्वोपरि बलों के समान (शुभः) शुभ बल है, वह परमात्मा (अपो वृणानः) कर्म्मों का अध्यक्ष होता हुआ (पवते) सबको पवित्र करता है। (कवीयन्) कवियों की तरह आचरण करता हुआ (पशुवर्धनाय) सर्वद्रष्टृत्वपद के लिये (व्रजं, न) इन्द्रियों के अधिकरण मन के समान ‘व्रजन्ति इन्द्रियाणि यस्मिन् तद् व्रजम्’ (मन्म) जो अधिकरणरूप है, वही श्रेय का धाम है॥१॥

भावार्थभाषाः - परमात्मा सर्वत्र परिपूर्ण है। जो लोग उसके साक्षात् करने के लिये अपनी चित्तवृत्तियों का निरोध करते हैं, परमात्मा उनके ज्ञान का विषय अवश्यमेव होता है॥१॥

अथ परमात्मनः श्रेयोधामत्वं निरूप्यते।

पदार्थान्वयभाषाः - (सूर्ये) सूर्यविषये (न) यथा (विशः) रश्मयः प्रकाशयन्ति तथैव (धियः) मनुष्यबुद्धयः (स्पर्धन्ते) स्वोत्कटशक्त्या विषयं कुर्वन्ति (अस्मिन्, अधि) यस्मिन् परमात्मनि (वाजिनीव) सर्वोपरिबलानीव (शुभः) शुभबलमस्ति स परमात्मा (अपः, वृणानः) कर्माध्यक्षो भवन् (पवते) सर्वान् पावयति (कवीयन्) कविरिवाचरन् (पशुवर्धनाय) सर्वद्रष्टृत्वपदाय (व्रजं, न) इन्द्रियाधिकरणमन इव (मन्म) यः अधिकरणरूपोस्ति, स एव श्रेयोधामास्ति॥१॥

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

द्विता᳓ विऊर्ण्व᳓न्न् अमृ᳓तस्य धा᳓म
सुवर्वि᳓दे भु᳓वनानि प्रथन्त
धि᳓यः पिन्वानाः᳓ स्व᳓सरे न᳓ गा᳓व
ऋताय᳓न्तीर् अभि᳓ वावश्र इ᳓न्दुम्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
amŕ̥tasya ← amŕ̥ta- (nominal stem)
{case:GEN, gender:N, number:SG}

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

dvitā́ ← dvitā́ (invariable)

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

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

prathanta ← √prathⁱ- (root)
{number:PL, person:3, mood:INJ, tense:PRS, voice:MED}

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

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

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

ná ← ná (invariable)

pinvānā́ḥ ← √pinv- (root)
{case:NOM, gender:F, number:PL, tense:PRS, voice:MED}

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

abhí ← abhí (invariable)

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

r̥tāyántīḥ ← √r̥tāy- (root)
{case:NOM, gender:F, number:PL, tense:PRS, voice:ACT}

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

द्वि॒ता । वि॒ऽऊ॒र्ण्वन् । अ॒मृत॑स्य । धाम॑ । स्वः॒ऽविदे॑ । भुव॑नानि । प्र॒थ॒न्त॒ ।
धियः॑ । पि॒न्वा॒नाः । स्वस॑रे । न । गावः॑ । ऋ॒त॒ऽयन्तीः॑ । अ॒भि । वा॒व॒श्रे॒ । इन्दु॑म् ॥

• dvitā
• [adverb]
• “again.”

• vyūrṇvann ← vyūrṇvan ← vivṛ ← √vṛ
• [verb noun], nominative, singular
• “open; comment; uncover; disclose.”

• amṛtasya ← amṛta
• [noun], genitive, singular, neuter
• “amṛta; immortality; vatsanābha; ambrosia; mercury; medicine; vighasa; calcium hydroxide.”

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

• svarvide ← svarvid
• [noun], dative, singular, masculine

• bhuvanāni ← bhuvana
• [noun], nominative, plural, neuter
• “Earth; being; world; bhuvana [word].”

• prathanta ← prath
• [verb], plural, Present injunctive
• “be known; expand; expand; boom.”

• dhiyaḥ ← dhī
• [noun], nominative, plural, feminine
• “intelligence; prayer; mind; insight; idea; hymn; purpose; art; knowledge.”

• pinvānāḥ ← pyā
• [verb noun], nominative, plural
• “swell; abound; swell.”

• svasare ← svasara
• [noun], locative, singular, neuter
• “pasture; stall.”

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

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

• ṛtāyantīr ← ṛtāyantīḥ ← ṛtāy
• [verb noun], nominative, plural

• abhi
• [adverb]
• “towards; on.”

• vāvaśra ← vāvaśre ← vāś
• [verb], plural, Perfect indicative
• “bellow; howl; sing; moo; shout.”

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

अमृतस्य उदकस्य धाम धारकं स्थानमन्तरिक्षं सोमः द्विता द्विधा व्यूर्ण्वन् उभयतः स्वतेजसाच्छादयन् मध्येन गच्छति । ततः स्वर्विदे सर्वज्ञाय तस्मै सोमाय भुवनानि प्रथन्त विस्तीर्णानि भवन्ति । तस्य रश्मीनां संचरणार्थं प्रथन्त इत्यर्थः । अथ पिन्वानाः प्रीणयित्र्यः धियः स्तुतिलक्षणा वाचः ऋतायन्तीः यज्ञमिच्छन्त्यः सत्यस्तमिमम् इन्दुं सोममभिलक्ष्य स्वसरे यागाहनि वावश्रे शब्दायन्ते । यद्वा । सोमं कामयन्ते । तत्र दृष्टान्तः। गावो न यथा पिन्वमानाः पयः क्षरन्त्यो गावः स्वसरे । सुष्ठु अस्यन्ते प्रेर्यन्ते गावोऽत्रेति स्वसरो गोष्ठम् । तस्मिन्नच्छाभिलक्ष्य शब्दं कुर्वन्ति तद्वत् ॥

English translation:

“Openingout the abode of the ambrosia on both sides (he passes between); for him, the omniscient, the worlds expand. Gratifying laudations eager for the sacrifice, call upon Indu, like kine (lowing) towards their stall.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The abode of the ambrosia: i.e., the firmament, the home of the waters; call upon Indu like kine lowing: svasare = of the laudations on the day of sacrifice; of the kine towards their stall

Once again disclosing the domain of the immortal one. The worlds spread out for the finder of the sun. The insightful thoughts, swelling like cows in good pasture, acting with truth, have bellowed to the drop,

The nom. part. vyūrṇván in pāda is sg., while the finite verb prathanta in b is pl. Oldenberg and Geldner attribute this to anacoluthon, with the nom. of pāda a coreferential with the dat. svarvíde in b, while acdg. to Tichy (loc. cit., n. 35) the participle is the predicate of pāda a (“Partizip im Nominative an Stelle eines Verbum finitum”). With Renou, I instead take pāda a as a continuation of vs. 1, with a new construction beginning in b.

The referent of amṛ́tasya in the phrase amṛ́tasya dhā́ma is not clear. Geldner: the drink of immortality, Renou: the immortal principle, Lüders (257) and Tichy (loc. cit.): immortality. By contrast I think it may refer to the sun (as I also suggest in the nearby passage IX.97.32); the immediately following description of Soma as ‘finder of the sun’ (svarvíd-) supports this interpr. “Disclosing the domain of the sun” may refer to the Dawn-like behavior of Soma at the morning pressing (see Geldner’s n. 2b “Wie bei Sonnenaufgang”), or to his plunging into the milk mixture that is often assimilated to the sun - probably the latter. The adv. dvitā́‘once again’ expresses the regular repetition of the sacrifice.

The worlds expand to hirn who from aforetime found light to spread the law of life eternal.
The swelling songs, like kine within the stable, in deep devotion call aloud on Indu.

Indem er abermals die Form des Unsterblichkeitstrankes enthüllt - vor dem Sonnenfinder breiten sich die Welten aus. Die Gebete, die anschwellen wie die Kühe auf der Frühweide, haben ordnungsgemäß dem Safte entgegengebrüllt.

Des Göttertrankes Sitz enthüllt er zwiefach; dem Glanzerringer öffnen sich die Welten; Gebete, schwellend wie im Stall die Kühe, dem Indu rauschten heilig sie entgegen,

С самого начала раскрывая форму проявления бессмертия.
Перед нашедшим солнце (сомой) простерлись миры,
Поэтические мысли, набухая, как коровы на пастбище,
Соответствуя вселенскому закону, замычали навстречу соку.

• पवमानः सोमः
• कण्वः
• विराट्त्रिष्टुप्
• धैवतः

पदार्थान्वयभाषाः - वह परमात्मा (द्विता) जीव और प्रकृतिरूप द्वैत को (व्यूर्ण्वन्) आच्छादन करता हुआ (अमृतस्य धाम) अमृत का धाम है। उस (स्वर्विदे) सर्वज्ञ के लिये (भुवनानि) सम्पूर्ण लोक-लोकान्तर (प्रथन्त) विस्तीर्ण होते हैं। वह परमात्मा (धियः पिन्वानाः) विज्ञानों से भरा हुआ (स्वसरे) अपने स्वरूप में (न) जैसे कि (गावः) इन्द्रियें(ऋतायन्तीः) यज्ञ की इच्छा करती हुई सब ओर से (अभिवावश्रे) शब्द करती हैं अथवा (इन्दुं) प्रकाशरूप परमात्मा की कामना करती हैं, इसी प्रकार जिज्ञासु लोग उस परमात्मा की कामना करें॥२॥

भावार्थभाषाः - इस मन्त्र में परमात्मा के द्वैतवाद का वर्णन किया है ॥२॥

पदार्थान्वयभाषाः - स परमात्मा (द्विता) जीवप्रकृतिरूपद्वैतं (व्यूर्ण्वन्) आच्छादयन् (अमृतस्य, धाम) अमृताधारोऽस्ति तस्मै (स्वर्विदे) सर्वज्ञाय (भुवनानि) सम्पूर्णलोकलोकारान्तराणि (प्रथन्त) विस्तीर्यन्ते। स परमात्मा (धियः, पिन्वानाः) विज्ञानेन परिपूर्णः (स्वसरे) स्वरूपे (न) यथा (गावः) इन्द्रियाणि (ऋतायन्तीः) यज्ञेच्छां कुर्वाणानि सर्वतः (अभि, वावश्रे) शब्दं कुर्वन्ति अथवा (इन्दुं) प्रकाशस्वरूपपरमात्मानं कामयन्ते। एवं हि जिज्ञासव उक्तपरमात्मानं कामयन्ताम्॥२॥

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

प᳓रि य᳓त् कविः᳓ का᳓विया भ᳓रते
शू᳓रो न᳓ र᳓थो भु᳓वनानि वि᳓श्वा
देवे᳓षु य᳓शो म᳓र्तिआय° भू᳓षन्
द᳓क्षाय रायः᳓ पुरुभू᳓षु न᳓व्यः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

pári ← pári (invariable)

yát ← yá- (pronoun)
{case:NOM, gender:N, number:SG}

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

ná ← ná (invariable)

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

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

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

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

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

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

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

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

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

purubhū́ṣu ← purubhū́- (nominal stem)
{case:LOC, gender:M, number:PL}

rāyáḥ ← rayí- ~ rāy- (nominal stem)
{case:ACC, gender:M, number:PL}

परि॑ । यत् । क॒विः । काव्या॑ । भर॑ते । शूरः॑ । न । रथः॑ । भुव॑नानि । विश्वा॑ ।
दे॒वेषु॑ । यशः॑ । मर्ता॑य । भूष॑न् । दक्षा॑य । रा॒यः । पु॒रु॒ऽभूषु॑ । नव्यः॑ ॥

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

• yat
• [adverb]
• “once [when]; because; that; if; how.”

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

• kāvyā ← kāvya
• [noun], accusative, plural, neuter
• “Uśanas; poem; Kāvya; wisdom.”

• bharate ← bhṛ
• [verb], singular, Present indikative
• “bring; hold; fill; support; wear; possess; carry; nourish; keep; hire; have; satiate; follow; bear.”

• śūro ← śūraḥ ← śūra
• [noun], nominative, singular, masculine
• “hero; cock; śūra; Śūra; Vatica robusta; Plumbago zeylanica; warrior; hero; attacker; lentil; wild boar; lion; dog.”

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

• ratho ← rathaḥ ← ratha
• [noun], nominative, singular, masculine
• “chariot; warrior; ratha [word]; Dalbergia oojeinensis; rattan.”

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

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

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

• yaśo ← yaśaḥ ← yaśas
• [noun], accusative, singular, neuter
• “fame; Yaśas.”

• martāya ← marta
• [noun], dative, singular, masculine
• “man.”

• bhūṣan ← bhūṣ
• [verb noun], nominative, singular
• “endeavor; attend; strive.”

• dakṣāya ← dakṣa
• [noun], dative, singular, masculine
• “deft; right; intelligent; expert.”

• rāyaḥ ← rai
• [noun], accusative, plural, masculine
• “wealth; possession; rai [word]; gold.”

• purubhūṣu ← puru
• [noun]
• “many; much(a); very.”

• purubhūṣu ← bhūṣu ← bhū
• [noun], locative, plural, feminine
• “Earth; floor; earth; bhū; Earth; one; saurāṣṭrā; three; land; land; place; world; bhū [word]; soil; pṛthivī; being; bhūja; floor; bhūnāga; sphaṭikā; beginning; birth; estate.”

• navyaḥ ← navyas
• [noun], accusative, singular, neuter
• “new.”

कविः क्रान्तप्रज्ञः सोमः काव्या काव्यानि कवेः कर्माणि स्तोत्राणि यत् यदा परि भरते परितो बिभर्ति । परिगच्छतीति यावत् । कथमिव । शूरो न यथा शूरः शत्रूणां बाधकः रथः तदीयः विश्वा भुवनानि सांग्रामिकाणि भूतानि परियाति तद्वत् । तदानीं देवेषु स्थितं यशः व्यापकं धनं मर्ताय मनुष्याय स्तोत्रे भूषन् । भवतेरन्तर्भावितण्यर्थात् सनि रूपम् । भावयितुमिच्छन् सोमः रायः आत्मना दत्तस्य धनस्य दक्षाय वृद्ध्यर्थं पुरुभूषु बहुषु यज्ञभवनेषु नव्यः स्तोतव्यो भवति । ‘णु स्तुतौ’ । अचो यत् ॥

English translation:

“When the sage Soma goes round the praises (of the wise) like a hostile chariot (going round) all the regions (of the battle-field), then desirous of bestowing upon mortals the wealth that abides with the gods, he (is) tobe glorified in the many plural ces of sacrifice for the preservation of the riches he has given.”

When the poet encompasses (all) poems, as a champion chariot
[/the chariot of the *Sun] (encircles) all the worlds,
exerting himself among the gods for glory for the mortal, for his skill exerting himself anew for riches among (the gods) of much exertion.

This vs. does not contain a main cl., simply a subord. yád cl. in ab, extended by a participial expression in cd. The vs. can depend either on the previous vs. or the following one - or (though in my view less likely) the part. bhū́ṣan in c can be the predicate of the main cl.

The cadence of pāda a is bad; Grassmann suggests reading subj. *bharāte, which would fix the problem, but as Oldenberg comments, this is “natürlich ganz unsicher” - esp.

since both the opening and the break are likewise irregular (see Holland & van Nooten Rig Veda edition metrical comm. ad loc.).

Note the emphatic return of the poet, with kavíḥ kā́vyā in pāda a picking up kavīyán in 1a.

Pāda b and the simile it contains raise some problems. First, the nom. subject śū́ro ná ráthaḥ. The stem śū́ra- is of course a masc. noun ‘champion’, here juxtaposed with another such noun, rátha- ‘chariot’. Renou renders them as distinct subjects: “tel un héros, (tel) un char-de-guerre,” but I think a blended “champion chariot” works better. The phrase also presents another possibility, which Oldenberg flirts with but ultimately dismisses: śū́raḥ is phonologically almost identical to sū́raḥ, the gen. sg. of svàr- ‘sun’, and the “chariot of the Sun” (sū́raḥ […] rátha-) is found elsewhere (I.50.9 [see comm. ad loc.], V.31.11; also sū́raḥ […] cakrám “(chariot-)wheel of the Sun” I.174.5, VI.56.3). Although I do not propose emending śū́raḥ to *sū́raḥ, I do think that phrase is lurking in the background, esp. given the presence of the sun in 2b (svar-[víde]) and, if I’m correct, also 2a.

Assuming this double reading of the subject of the simile helps interpr. the rest of pāda b. Geldner and Renou take bhúvanāni víśvā “all the worlds” as belonging to the frame, as a parallel obj. to kā́vyā in pāda a (e.g., “Quand le (soma) poète porte autour de lui les pouvoirs-poétiques (et) tous les mondes …”). This leaves the acc. slot of the simile unfilled: Renou leaves it blank, while Geldner supplies “(die Feinde?).” I instead put bhúvanāni víśvā in the simile, matching kā́vyā in the frame. This interpr. is facilitated by the “chariot of the *Sun” reading that I think is implied here, since the Sun’s daily chariot journey across the heaven puts all worlds in his jurisdiction.

Soma’s journey across the ritual ground gives him the same kind of control over poetic skill and its products, both his own and those of the officiants. It may also be that “all the worlds” can secondarily be re-read into the frame. The bhúvanāni that stretched out for sun-finding Soma in 2b (presumably both the cosmic worlds and the worlds of the ritual ground) fall into this control in 3ab.

As pointed out by Oldenberg inter alia, in c the transmitted mártāya is best emended to *márti yāya, since a four-syllable reading is called for.

The dual focus on the cosmic and the ritual continues in c, where Soma exerts himself “among the gods” (that is, in his cosmic dimension) on behalf of glory for the mortal, presumably the priest or poet. The expression (yáśo) *mártyāya bhū́ṣan# may play off amṛ́tāya bhū́ṣan# (III.25.2, 34.2) “exerting oneself for the immortal (one).” The rt. noun cmpd puru-bhū́(-tama)- is otherwise used of the Aśvins (4x); I interpr. it to mean ‘appearing in many places’ (see comm. ad IV.44.4). The apparent loc. pl. occurrence here has been variously and only tentatively interpr.; see Geldner, Renou, Ober (II.229), Scarlatta (362). Given the context, in a participial clause headed by bhū́ṣan, I suggest that our purubhū́ṣu does not in fact belong to puru-bhū́- but rather to an otherwise unattested puru-*bhū́ṣ- – hence *puru-bhū́ṣ-ṣu, with the geminate sibilant simplified to -ṣ-. Although a root noun to the secondary root √bhūṣ is not found elsewhere, it would not be difficult to generate in this context.

When the sage bears his holy wisdom round him, like a car visiting all worlds, the Hero,
Becoming fame, mid Gods, unto the mortal, wealth to the skilled, worth praise mid the Ever-present,

Wenn der Seher alle Sehergaben umfaßt, alle Welten wie ein tapferer Wagenheld die Feinde, dem Sterblichen bei den Göttern Ansehen bereitend, und dem Tüchtigen aufs neue Reichtümer bei den vielseitigen Göttern -

Wenn er, der Seher, rings die Seherkräfte und alle Wesen trägt gleich starkem Wagen, Dem Menschen Glanz verleihend bei den Göttern, zur Reichthums Mehrung preislich bei den Frommen.

Когда поэт обьемлет поэтические силы
(И) все миры, словно героическая колесница,
Обеспечивая смертному доблесть среди богов,
Снова (создавая) богатства для (его) силы действия среди находящихся во многих местах (богов):

• पवमानः सोमः
• कण्वः
• विराट्त्रिष्टुप्
• धैवतः

पदार्थान्वयभाषाः - (यत्) जो परमात्मा (कविः) सर्वज्ञ है, (काव्या भरते) कवियों के भाव को पूर्ण करनेवाला है, जिसमें (शूरो न) शूरवीर के समान (रथः) क्रियाशक्ति है, (विश्वा भुवनानि) सम्पूर्ण भुवन जिसमें स्थिर हैं, (देवेषु) सब विद्वानों में (यशः) जिसका यश है, (मर्ताय भूषन्) सब मनुष्यों को विभूषित करता हुआ (दक्षाय रायः) जो चातुर्य्य का और धन का (पुरु भूषु) स्वामी है और (नव्यः) नित्य नूतन है॥३॥

भावार्थभाषाः - परमात्मा सर्वज्ञ है और अपनी सर्वज्ञता से सबके ज्ञान में प्रवेश करता है ॥३॥

पदार्थान्वयभाषाः - (यत्) यः परमात्मा (कविः) सर्वज्ञः (काव्या, भरते) कविभावस्य पूरकः, यत्र (शूरः, न) शूरस्येव (रथः) क्रियाशक्तिः (विश्वा, भुवनानि) सर्वे लोका यत्र स्थिराः (देवेषु) सर्वविद्वत्सु (यशः) यस्य कीर्तिः (मर्ताय, भूषन्) सर्वजनान् भूषयन् (दक्षाय, रायः) यश्चातुर्यस्य धनस्य च (पुरु, भूषु) स्वाम्यस्ति (नव्यः) नित्यनूतनश्च॥३॥

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

श्रिये᳓ जातः᳓ श्रिय᳓ आ᳓ नि᳓र् इयाय
श्रि᳓यं व᳓यो जरितृ᳓भ्यो दधाति
श्रि᳓यं व᳓साना अमृतत्व᳓म् आयन्
भ᳓वन्ति सत्या᳓ समिथा᳓ मित᳓द्रौ

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

iyāya ← √i- 1 (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:ACT}

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

nís ← nís (invariable)

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

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

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

jaritŕ̥bhyaḥ ← jaritár- (nominal stem)
{case:DAT, gender:M, number:PL}

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

váyaḥ ← váyas- 2 (nominal stem)
{case:NOM, gender:N, number:SG}

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

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

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

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

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

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

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

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

श्रि॒ये । जा॒तः । श्रि॒ये । आ । निः । इ॒या॒य॒ । श्रिय॑म् । वयः॑ । ज॒रि॒तृऽभ्यः॑ । द॒धा॒ति॒ ।
श्रिय॑म् । वसा॑नाः । अ॒मृ॒त॒ऽत्वम् । आ॒य॒न् । भव॑न्ति । स॒त्या । स॒म्ऽइ॒था । मि॒तऽद्रौ॑ ॥

• śriye ← śrī
• [noun], dative, singular, feminine
• “mister; Ms.; Lakshmi; good fortune; well-being; magnificence; glory; beauty; Aegle marmelos (Linn.) Correa; dignity; power; śrī [word]; śrī; prosperity; auspiciousness.”

• jātaḥ ← jan
• [verb noun], nominative, singular
• “become; originate; be born; transform; happen; result; grow; beget; produce; create; conceive; separate; cause; give birth; grow; produce; generate; be; become; arise; come on.”

• śriya ← śriye ← śrī
• [noun], dative, singular, feminine
• “mister; Ms.; Lakshmi; good fortune; well-being; magnificence; glory; beauty; Aegle marmelos (Linn.) Correa; dignity; power; śrī [word]; śrī; prosperity; auspiciousness.”

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

• nir ← niḥ
• [adverb]
• “niḥ; away; out; without.”

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

• śriyaṃ ← śriyam ← śrī
• [noun], accusative, singular, feminine
• “mister; Ms.; Lakshmi; good fortune; well-being; magnificence; glory; beauty; Aegle marmelos (Linn.) Correa; dignity; power; śrī [word]; śrī; prosperity; auspiciousness.”

• vayo ← vayaḥ ← vayas
• [noun], accusative, singular, neuter
• “age; vigor; old age; strength; vayas [word]; aging; power; youth; food.”

• jaritṛbhyo ← jaritṛbhyaḥ ← jaritṛ
• [noun], dative, plural, masculine
• “singer.”

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

• śriyaṃ ← śriyam ← śrī
• [noun], accusative, singular, feminine
• “mister; Ms.; Lakshmi; good fortune; well-being; magnificence; glory; beauty; Aegle marmelos (Linn.) Correa; dignity; power; śrī [word]; śrī; prosperity; auspiciousness.”

• vasānā ← vasānāḥ ← vas
• [verb noun], nominative, plural
• “stay; dwell; get stale; be situated; exist; continue; bide.”

• amṛtatvam ← amṛta
• [noun]
• “immortal; amṛta; imperishable.”

• amṛtatvam ← tvam ← tva
• [noun], accusative, singular, neuter
• “state; quality; cause; reason.”

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

• bhavanti ← bhū
• [verb], plural, Present indikative
• “become; be; originate; transform; happen; result; exist; be born; be; be; come to life; grow; elapse; come to mind; thrive; become; impend; show; conceive; understand; stand; constitute; serve; apply; behave.”

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

• samithā ← samitha
• [noun], nominative, plural, neuter
• “battle; conflict.”

• mitadrau ← mitadru
• [noun], locative, singular, masculine

स सोमः श्रिये जातः संपदर्थं प्रादुर्भूतो भवति । तदेवाह । श्रिये श्र्यर्थमेव आ निरियाय । अंशुभ्य आभिमुख्येन निर्गच्छति । निर्गतश्च स सोमः जरितृभ्यः स्तोतृभ्यः श्रियं वयः अन्नं जीवनं वा दधाति विदधाति प्रयच्छति । तेन दत्तां श्रियं वसानाः आच्छादयन्तः स्तोतारः अमृतत्वं देवत्वममरणं वा आयन प्राप्नुवन् । तस्मिन् मितद्रौ मितगमने सोमे समिथा । युद्धनामैतत् सम्यक् प्राप्यतेऽत्रेति । ‘ समीणः ’ ( उ. सू. २. ११ ) इत्येतेः संपूर्वस्य थक्प्रत्ययः । तानि युद्धानि सत्या सत्यानि यथार्थानि भवन्ति न तु वितथानि । तेन सोमेन पराजितानि भवन्तीत्यर्थः ॥

English translation:

“He (is) genitive rated for prosperity, for prosperity he issues forth, he gives prosperity (and) sustenance to those who praise him; clothing themselves in (his) prosperity, they obtain immortality; their conflicts are successful through the aid of (the Soma) who moves with measured tread.”

Born for splendor, he has come forth from splendor; he establishes splendor and vitality for the singers.
Clothed in splendor, they have gone to immortality. Their encounters come to pass beside the one of measured pace [=Agni].

In pāda a the Pp reads śriyé for the Saṃhitā śriyá ā́. Geldner concurs, but Renou tr.

“… est issu de la gloire,” with an apparent ablative - which is how I interpr. the form. The lexeme nír √i ‘come out, come forth’ generally takes an abl., and the gesture towards a versified paradigm (śriyé … śriyás [a], śríyam [b]) speak in favor of the abl.

The pl. subj. of c may be the singers, the only plural entitiy overt in the vs. so far. So Sāyaṇa. and by implication (see his n. 4c) Geldner However, I think that Renou is correct is supplying instead “les sucs-de-soma,” since vasāná-, common in IX, is applied only to soma. The interchange between sg. and pl. in reference to soma and its streams/drops, etc., is of course ubiquitous in this maṇḍala.

The final pāda is quite unclear and its interpr. depends in part on identity of the ref. of the loc. mitádrau ‘of measured pace’. Geldner and Renou both take it to be Soma.

Acdg, to Geldner, the loc. is to be construed with samithā́(“Die Kämpfe um ihn, der einen festen Schritt hat …”), but as far as I am aware, samithá- is not found with a loc. elsewhere. Renou makes this loc. into a loc. absolute, by virtue of supplying a near paragraph of extraneous matter, which has a whiff of desperation in it. My interpr.

begins with the fact that of the 5 occurences of the stem mitádru- the two other singular ones both refer to Agni (IV.6.5, VII.7.1). I therefore suggest that he is also the referent here. The “encounters” (samithā́) that are to be realized (bhávanti satyā́) take place at the ritual fire; the loc. is simply recalling us firmly to the ritual ground.

The encounters in question I take to be the encounter of the soma streams/drops (etc.) with the gods who are to consume them - or possibly the encounters with the water and milk mixtures.

For glory born be hath come forth to glory: he giveth life and glory to the singers.
They, clothed in glory, have become immortal. He, measured in his course, makes frays successful.

Zur Herrlichkeit geboren ist er zur Herrlichkeit hervorgekommen; den Sängern verleiht er Herrlichkeit und Kraft. Mit Herrlichkeit sich umkleidend gingen sie in die Unsterblichkeit ein. Die Kämpfe um ihn, der einen festen Schritt hat, erfüllen ihren Zweck.

Zum Glanz geboren ging hervor zum Glanz er und Glanz und Jugend schenket er den Sängern; In Glanz gekleidet wurden sie unsterblich, zum Heile ist des schnellen Stroms Begegnung.

Рожденный для блеска, он вышел из блеска,
Он дает воспевателем блеск и силу жизни.
Рядясь в блеск, (соки сомы) вошли в бессмертие.
Сражения проходят успешно, когда он бежит размеренным шагом.

• पवमानः सोमः
• कण्वः
• त्रिष्टुप्
• धैवतः

पदार्थान्वयभाषाः - वह परमात्मा (श्रिये जातः) ऐश्वर्य्य के लिये सर्वत्र प्रगट है और (श्रियं निरियाय) श्री के लिये ही सर्वत्र गतिशील है और (श्रियं) ऐश्वर्य्य को और (वयः) आयु को (जरितृभ्यः) उपासकों के लिये (दधाति) धारण करता है। (श्रियं वसानाः) श्री को धारण करता हुआ (अमृतत्वमायन्) अमृतत्व को विस्तार करता हुआ (सत्या समिथा) सत्यरूपी यज्ञों के करनेवाला होता है। (मितद्रौ) सर्वज्ञ गतिशील परमात्मा में (सत्या भवन्ति) ब्रह्मयज्ञ चित्त की स्थिरता के हेतु होते हैं॥४॥

भावार्थभाषाः - जो परमात्मोपासक हैं, उनको परमात्मा सब प्रकार का ऐश्वर्य्य देता है ॥४॥

पदार्थान्वयभाषाः - स परमात्मा (श्रिये, जातः) ऐश्वर्याय सर्वत्र प्रकाश्यते (श्रियं, निः, इयाय) श्रिये हि सर्वत्र गतिशीलोऽस्ति (श्रियं) ऐश्वर्यं तथा (वयः) आयुश्च (जरितृभ्यः) उपासकेभ्यः (दधाति) धारयति (श्रियं, वसानाः) श्रियं धारयन् (अमृतत्वं, आयन्) अमृतत्वं विस्तारयन् (सत्या, समिथा) सत्यरूपयज्ञानां कर्ता भवति (मितद्रौ) सर्वत्र गतिशीले परमात्मनि (सत्या, भवन्ति) ब्रह्मयज्ञाः चित्तस्थैर्यस्य हेतवो भवन्ति॥४॥

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

इ᳓षम् ऊ᳓र्जम् अभि᳓ अर्षा᳓शुवं गा᳓म्
उरु᳓ ज्यो᳓तिः कृणुहि म᳓त्सि देवा᳓न्
वि᳓श्वानि हि᳓ सुष᳓हा ता᳓नि तु᳓भ्यम्
प᳓वमान बा᳓धसे सोम श᳓त्रून्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
abhí ← abhí (invariable)

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

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

gā́m ← gáv- ~ gó- (nominal stem)
{case:ACC, gender:M, number:SG}

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

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

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

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

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

mátsi ← √mad- (root)
{number:SG, person:2, mood:IMP, voice:ACT}

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

hí ← hí (invariable)

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

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

túbhyam ← tvám (pronoun)
{case:DAT, gender:M, number:SG}

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

bā́dhase ← √bādhⁱ- (root)
{number:SG, person:2, mood:IND, tense:PRS, voice:MED}

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

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

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

इष॑म् । ऊर्ज॑म् । अ॒भि । अ॒र्ष॒ । अश्व॑म् । गाम् । उ॒रु । ज्योतिः॑ । कृ॒णु॒हि॒ । मत्सि॑ । दे॒वान् ।
विश्वा॑नि । हि । सु॒ऽसहा॑ । तानि॑ । तुभ्य॑म् । पव॑मान । बाध॑से । सो॒म॒ । शत्रू॑न् ॥

• iṣam ← iṣ
• [noun], accusative, singular, feminine
• “refreshment; enjoyment; stores.”

• ūrjam ← ūrj
• [noun], accusative, singular, feminine
• “strength; refreshment; vigor; food; strengthening.”

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

• arṣāśvaṃ ← arṣa ← ṛṣ
• [verb], singular, Present imperative
• “run.”

• arṣāśvaṃ ← aśvam ← aśva
• [noun], accusative, singular, masculine
• “horse; aśva [word]; Aśva; stallion.”

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

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

• jyotiḥ ← jyotis
• [noun], accusative, singular, neuter
• “light; star; luminosity; fire; jyotis [word]; digestion; planet; light; sunlight.”

• kṛṇuhi ← kṛ
• [verb], singular, Present 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.”

• matsi ← mad
• [verb], singular, Present imperative
• “rut; intoxicate; delight; revel; rejoice; drink; ramp; exult.”

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

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

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

• suṣahā ← suṣaha
• [noun], nominative, plural, neuter

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

• tubhyam ← tvad
• [noun], dative, singular
• “you.”

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

• bādhase ← bādh
• [verb], singular, Present indikative
• “afflict; annoy; chase away; tease; grieve; irritate.”

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

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

हे सोम इषम् अन्नम् ऊर्जम् अन्नरसं च अस्मभ्यम् अभ्यर्ष अभिगमय । किंच अश्वं वाहनं गां पयःप्रदानेन यज्ञस्य साधनभूतां गां च । तथा उरु महत् ज्योतिः सूर्याख्यं कृणुहि जगदालोकनार्थं कुरु । किंच देवान् इन्द्रादीन् मत्सि सोमेन तर्पय । मदेर्लटि ‘बहुलं छन्दसि’ इति विकरणस्य लुक् । वाक्यभेदादनिघातः । अपि च हे सोम तुभ्यं विश्वानि सर्वाणि रक्षांसि सुषहा सुसहान्यनायासेनैवाभिभवितुं शक्यानि भवन्ति । हिरवधारणे । अत एव हे पवमान पूयमान हे सोम सर्वान् शत्रून् बाधसे जहि ॥ ॥ ४ ॥

English translation:

“Bring us food and drink, horses, cattle and ample light, exhilarate the gods; for all (the rākṣasas) are easily subdued by you; Soma Pavamāna, destroy (all) foes.”

Rush to refreshment and nourishment, to horse and cow. Make broad light; exhilarate the gods.
Because all these things are easy to conquer for you, o self-purifying Soma, you repel the rivals.

Stream to us food and vigour, kine and horses: give us broad lights and fill thGods with rapture.
All ther are easy things for thee to master thou, Pavamana Soma, quellest foemen.

Fließe, um Labsal, Stärkung, Roß, Rind zu gewinnen; schaffe weites Licht, berausche die Götter! Denn all das ist für dich leicht zu erzwingen; o Pavamana Soma, du verdrängst die Feinde.

Ergiess uns Speis’ und Trank und Ross’ und Rinder, schaff weiten Lichtglanz und berausch die Götter; Denn alles dies ist leicht dir zu vollenden; o Soma, treibe flammend fort die Feinde.

Струи (нам) жертвенную усладу, питательную силу, коня, корову!
Создай широкий свет! Опьяняй богов!
Ведь все эти (вещи) легко доступны для тебя.
О Павамана-сома, ты оттесняешь врагов.

• पवमानः सोमः
• कण्वः
• विराट्त्रिष्टुप्
• धैवतः

पदार्थान्वयभाषाः - (इषम्) ऐश्वर्य्य और (उर्जं) बल (अभ्यर्ष) हे परमात्मन् ! आप दें और (अश्वम्) क्रियाशक्ति और (गाम्) ज्ञानरूपी शक्ति इन दोनों कोभी(उरु,ज्योतिः) विस्तृत ज्योति (कृणुहि) करें और (देवान्) विद्वान् लोगों को (मत्सि) तृप्त करें। (विश्वानि हि सुषहा) सम्पूर्ण सहनशील शक्तियें निश्चय करके आप में हैं, (तानि) वे शक्तियें तुमको विभूषित करती हैं। (पवमान) हे सबको पवित्र करनेवाले परमात्मन् ! (तुभ्यम्) तुमसे मैं यह प्रार्थना करता हूँ कि तुम (शत्रून्) अन्यायकारी दुष्टों को (बाधसे) निवृत्त करने के लिये समर्थ हो। (सोम) हे परमात्मन्। आप हममें भी इस प्रकार का बल दीजिये॥५॥

भावार्थभाषाः - परमात्मा अनन्तशक्तिरूप है। जब वह अपने भक्तों को पात्र समझता है, तो सब प्रकार के अन्यायकारियों को दमन करके सुनीति और धर्म का प्रचार संसार में फैला देता है। तात्पर्य यह है कि जो लोग परमात्मा की दया का पात्र बनते हैं, उन्हीं के शत्रुभूत दुष्ट दस्युओं का परमात्मा दमन करता है, अन्यों के नहीं॥५॥ यह ९४ वाँ सूक्त और चौथा वर्ग समाप्त हुआ ॥

पदार्थान्वयभाषाः - (इषं) ऐश्वर्यं (ऊर्जं) बलञ्च (अभि, अर्ष) भवान्ददातु (अश्वं) क्रियाशक्तिं (गां) ज्ञानशक्तिञ्च इमे द्वे अपि (उरु, ज्योतिः) विस्तृतज्योतिषौ (कृणुहि) करोतु (देवान्) विदुषः (मत्सि) तर्पयतु (विश्वानि, हि, सुषहा) सर्वसहनशीलशक्तयो भवत्सु विद्यन्ते (तानि) ताः शक्तयः त्वा भूषयन्ति। (पवमान) हे सर्वपावक ! (तुभ्यं) त्वत्तः इदं प्रार्थये यत्त्वं (शत्रून्) अन्यायकारिणां (बाधसे) निवृत्तौ समर्थः (सोम) हे परमात्मन् ! भवान् अस्मास्वपि एवंविधं बलं ददातु॥५॥ इति चतुर्नवतितमं सूक्तं चतुर्थो वर्गश्च समाप्तः॥