०९८

• देवता - पवमानः सोमः
• ऋषिः - अंबरीष ऋजिश्वा च
• छन्दः - अनुष्टुप्

अभि᳓ नो वाजसा᳓तमं
रयि᳓म् अर्ष पुरुस्पृ᳓हम्
इ᳓न्दो सह᳓स्रभर्णसं
तुविद्युम्नं᳓ विभ्वास᳓हम्

Strata
Archaic

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

Morph
abhí ← abhí (invariable)

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

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

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

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

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

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

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

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

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

अ॒भि । नः॒ । वा॒ज॒ऽसात॑मम् । र॒यिम् । अ॒र्ष॒ । पु॒रु॒ऽस्पृह॑म् ।
इन्दो॒ इति॑ । स॒हस्र॑ऽभर्णसम् । तु॒वि॒ऽद्यु॒म्नम् । वि॒भ्व॒ऽसह॑म् ॥

• abhi
• [adverb]
• “towards; on.”

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

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

• vājasātamaṃ ← sātamam ← sātama
• [noun], accusative, singular, masculine

• rayim ← rayi
• [noun], accusative, singular, masculine
• “wealth; property.”

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

• puruspṛham ← puruspṛh
• [noun], accusative, singular, masculine
• “coveted; desirous.”

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

• sahasrabharṇasaṃ ← sahasrabharṇasam ← sahasrabharṇas
• [noun], accusative, singular, masculine

• tuvidyumnaṃ ← tuvi
• [noun]
• “mighty; very; diverse; much(a); many.”

• tuvidyumnaṃ ← dyumnam ← dyumna
• [noun], accusative, singular, masculine
• “magnificence.”

• vibhvāsaham ← vibhvāsah
• [noun], accusative, singular, masculine

हे इन्दो दीप्त वाजसातमम् अत्यन्तं बलप्रदमन्नप्रदं वा रयिं धनं पुत्रं वा नः अस्माकम् अभि ‘“अर्ष अभिगमय । कीदृशम् । पुरुस्पृहं बहुभिः स्पृहणीयं सहस्रभर्णसं बहुविधभरणम् । अनेकपोषणयुक्तमित्यर्थः। तुविद्युम्नम् । ‘द्युम्नं द्योततेर्यशो वान्नं वा ’ (निरु. ५.५) इति यास्कः । बह्वन्नं बहुयशोयुक्तं वा विभ्वसहम् । विभ्व इति महन्नाम । महतोऽभिभवितारम् ॥

English translation:

“Bring us, Indu, strength-bestowing riches, desired bymany, supporting many, far-celebrated and overcoming mighty (foes).”

O drop, stream to us the wealth coveted by many that best wins the prize, bringing a thousand presents, powerfully brilliant, vanquishing (even) the distinguished.

On the pattern set in motion by vāja-sā́tama-, see ad vs. 12.

On sahásra-bharṇas- see comm. ad IX.60.2.

In the rt. noun cmpd vibhvā-sáham Geldner, Renou, and Scarlatta (609-10) take vibhvā- as a PN, that of one of the Ṛbhus, and also interpr. this PN as having only an indirect relationship to the 2nd member. The cmpd modifies rayím (also in its other occurrence in V.10.7), and they render the phrase “wealth that surpasses that of Vibhvan” - in other words with the actual 1st member implicitly a gen. dependent on a supplied ‘wealth’ that is the implicit 1st member (suggesting a phrase *rayi-sáhaṃ rayím - a similar cmpd. rayi-ṣā́h- does exist). Scarlatta also suggests an alternative analysis: “unter den vorzüglichen [Schätzen] siegreich,” that is, “der beste Schatz,” as well as an even more elaborate analysis by way of the phrase vibhvataṣṭá- rayí- in IV.36.5 (based on Geldner’s nn. to V.10.7, IV.36.5), in which they see the Ṛbhu PN as well (but see my comm. ad V.58.4). All of this seems to me a result of over-thinking the cmpd. First of all, I think we would do well to leave the Ṛbhus out of this: they have almost no presence in the IXth Maṇḍala, and taking vibhvā- here as a PN seems to complicate rather than simplify the interpr. of the cmpd. The stem víbhvan- is attested as an adj. meaning ‘extensive, distinguished’, and I see no reason why that meaning can’t fit this cmpd. in a more direct way than Geldner/Renou/Scarlatta envision: it can either mean ‘overcoming/prevailing over (even) distinguished (wealth)’ or (more likely in my view) ‘overcoming/vanquishing (even) the distinguished (person/people)’ - that is, we want wealth so overwhelming that we can dominate our rivals.

It is possible that vibhvā- does signal a pun on the Ṛbhu PN, but only as a secondary reading. One of the other Ṛbhus is named Vāja, and vāja- is the 1st member of a different rt. noun cmpd in this vs., also with a root meaning ‘win’ in the same semantic sphere as √sah: vāja-sā́tama- ‘best at winning prizes’. No one to my knowledge suggests that vāja- in that cmpd has the primary reading ‘PN, one of the Ṛbhus’, but vāja- may have enabled a pun on vibhvā-. In fact, it’s worth noting that, as Scarlatta points out (609 n. 875), vibhvāsáham gives a bad cadence, and *vibhū-ṣáham (as in vibhū́-vasu- ‘having distinguished goods’) would be better. So perhaps that 1st member *vibhū- was altered to vibhvā- to allow this punning reading.

STREAM on us riches that are sought by many, best at winning strength
Riches, O Indu, thousandfold, glorious, conquering the great.

Fließe, um uns siegverleihendsten Reichtum zu gewinnen, der vielbegehrt, o Saft, tausendaufwiegend, glanzvoll ist, welcher den des Vibhvan noch übertrifft.

Ergiesse kraftverleihendsten und vielbegehrten Reichthum uns, O Indu, tausendfältigen, der glanzreich ist und Helden zwingt.

Струи нам лучше всех захватывающее награду
Богатство, многожеланное,
О сок сомы, приносящее тысячи,
Мощно сверкающее, превосходящее (даже богатство) Вибхвана!

• पवमानः सोमः
• अम्बरीष ऋजिष्वा च
• अनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (इन्दो) हे प्रकाशस्वरूप परमात्मन् ! (सहस्रभर्णसम्) अनेक प्रकार पालन-पोषण करनेवाला (पुरुस्पृहम्) जो सबको अभिलषित है, (वाजसातमम्) जो अनन्त प्रकार के बलों का देनेवाला है, (रयिम्) ऐसे धन को (नः) हमारे लिये (अभ्यर्ष) आप दें, (तुविद्युम्नम्) जो अनन्त प्रकार के यशों का देनेवाला और (विभ्वसहम्) सब तरह की प्रतिकूल शक्तियों को दबा देनेवाला है, इस प्रकार का धन आप दें॥१॥

भावार्थभाषाः - इस मन्त्र में अक्षय धन की प्राप्ति का वर्णन है॥१॥

पदार्थान्वयभाषाः - (इन्दो) हे प्रकाशस्वरूप ! (सहस्रभर्णसं) अनेकप्रकारैः पोषकं (पुरुस्पृहं) सर्वप्रार्थितं (वाजसातमं) अनेकविधबलप्रदं (रयिं) धनं (नः) अस्मभ्यं (अभि अर्ष) प्रददातु (तुविद्युम्नं) बहुविधयशः प्रदञ्च यत्स्यात् यच्च (विभ्वसहं) सर्वविरुद्धशक्तिरोधकं च स्यात्॥१॥

• देवता - पवमानः सोमः
• ऋषिः - अंबरीष ऋजिश्वा च
• छन्दः - अनुष्टुप्

प᳓रि ष्य᳓ स्वानो᳓° अव्य᳓यं
र᳓थे न᳓ व᳓र्म अव्यत
इ᳓न्दुर् अभि᳓ द्रु᳓णा हितो᳓
हियानो᳓ धा᳓राभिर् अक्षाः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

pári ← pári (invariable)

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

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

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

ná ← ná (invariable)

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

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

abhí ← abhí (invariable)

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

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

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

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

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

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

परि॑ । स्यः । सु॒वा॒नः । अ॒व्यय॑म् । रथे॑ । न । वर्म॑ । अ॒व्य॒त॒ ।
इन्दुः॑ । अ॒भि । द्रुणा॑ । हि॒तः । हि॒या॒नः । धारा॑भिः । अ॒क्षा॒रिति॑ ॥

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

• ṣya ← sya ← tya
• [noun], nominative, singular, masculine
• “that.”

• suvāno ← suvānaḥ ← sū
• [verb noun], nominative, singular
• “give birth; urge; bestow; cause.”

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

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

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

• varmāvyata ← varma ← varman
• [noun], accusative, singular, neuter
• “cuirass; armor; varman [word]; protective covering; Varman; varman.”

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

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

• abhi
• [adverb]
• “towards; on.”

• druṇā ← dru
• [noun], instrumental, singular, masculine
• “wood; tree; dru [word].”

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

• hiyāno ← hiyānaḥ ← hi
• [verb noun], nominative, singular
• “impel; send; spur; stimulate; urge.”

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

• akṣāḥ ← akṣār ← kṣar
• [verb], singular, Athematic s aor. (Ind.)
• “run; melt.”

सुवानः सूयमानः स्यः स सोमः अव्ययम् अविमयं पवित्रं परि पवते । तत्र दृष्टान्तः । रथे न यथा रथे स्थितः पुरुषः वर्म कवचम् अव्यत परिव्ययति । व्ययतेर्लुङि वर्णलोपछान्दसः । अभि हितः अभितः प्रेरितः यद्वा स्तोतृभिरभिष्टुतः सः इन्दुः सोमः द्रुणा द्रुममयेन द्रोणकलशेन हियानः । ‘हि गतौ वृद्धौ च’। तेन पूर्यमाणः सन् धाराभिः अक्षाः क्षरति । क्षरतेर्लुङि रूपम् ॥

English translation:

“When effused the Soma juice flows to the woollen (filter) as (a warrior) in a chariot is covered in mail; fitted into the wooden (cask), hurrying forth, it flows in streams.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

To the woollen filter: druṇā = hiyānaḥ (tena pūryamāṇaḥ);

Hitaḥ = sent forth on all sides; or, praised by the worshippers

This one, being pressed, has engirded himself in the sheep’s fleece, as a man on a chariot does in armor.
The drop, impelled by the wooden (paddle), has flowed in streams while being impelled.

On the instr. drúṇā and the phrase drúṇā hitá- see comm. ad IX.1.2. One of the problems with the standard interpr. of this phrase, that it refers to the wooden cup into which the Soma is poured, is that it would be out of sequence, since the vs. otherwise describes the early part of Soma’s journey across the ritual ground.

The pāda-final avyáyam (a) and avyata (b) echo each other.

The actual target of the simile in b, the nominative equivalent of Soma in the frame, is gapped, being represented only by the adjuncts ráthe and várma: “like (a man/warrior) on a chariot his armor.” In the published translation “a man” should be in parens.

Effused, he hath, as on a car, invested him in fleecy mail:
Onward hath Indu flowed in streams, impelled, surrounded by the wood.

Dieser hat ausgepreßt sich die Schafwolle umgelegt wie der Krieger auf dem Wagen den Panzer. Von Holz umkleidet ist der Saft, zur Eile getrieben, in Strömen geflossen.

Gepresst, hat wie im Wagen er mit wollnem Panzer sich umhüllt, Entsandt zur Kufe, strömte jetzt in Tropfen Indu eilend hin.

Выжатый, он накрылся кругом (ситом) из овечьей шерсти,
Как (воин) на колеснице щитом.
Сок сомы, заключенный в дерево,
Потек струями, поторапливаемый (жрецами).

• पवमानः सोमः
• अम्बरीष ऋजिष्वा च
• अनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (स्यः) वह पूर्वोक्त (सुवानः) सर्वोत्पादक परमात्मा (अव्ययम्) रक्षायुक्त पुरुष को (धाराभिः) अपनी कृपामयी वृष्टि से (अक्षाः) रक्षा करता है, (न) जैसे कि, (रथे) कर्मयोग में स्थित विद्वान् को (वर्म) कर्मयोग (पर्य्यव्यत) सब ओर से रक्षा करता है। (इन्दुः) वह प्रकाशस्वरूप परमात्मा (अभिद्रुणा) उपासना किया हुआ और (हियानः) ज्ञानस्वरूप (हितः) साक्षात्कार किया हुआ मनुष्य की बुद्धि की रक्षा करता है॥२॥

भावार्थभाषाः - परमात्मा का साक्षात्कार मनुष्य को सर्वथा सुरक्षित करता है॥२॥

पदार्थान्वयभाषाः - (स्यः) सः (सुवानः) सर्वोत्पादकः परमात्मा (अव्ययं) सुरक्षितजनं (धाराभिः) स्वकृपावृष्ट्या (अक्षाः) रक्षति (न) यथा (रथे) कर्मयोगवर्तिपुरुषं (वर्म, परि, अव्यत) कर्मयोगो रक्षति (इन्दुः) प्रकाशस्वरूपः सः (अभि द्रुणा) उपासनया युक्तः (हियानः) ज्ञानस्वरूपः (हितः) अन्तःकरणे प्रवेशितः मनुष्यबुद्धिं रक्षति॥२॥

• देवता - पवमानः सोमः
• ऋषिः - अंबरीष ऋजिश्वा च
• छन्दः - अनुष्टुप्

प᳓रि ष्य᳓ सुवानो᳓ अक्षा
इ᳓न्दुर् अ᳓व्ये म᳓दच्युतः
धा᳓रा य᳓ ऊर्ध्वो᳓ अध्वरे᳓
भ्राजा᳓ न᳓ ए᳓ति गव्ययुः᳓

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

pári ← pári (invariable)

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

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

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

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

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

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

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

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

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

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

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

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

ná ← ná (invariable)

परि॑ । स्यः । सु॒वा॒नः । अ॒क्षा॒रिति॑ । इन्दुः॑ । अव्ये॑ । मद॑ऽच्युतः ।
धारा॑ । यः । ऊ॒र्ध्वः । अ॒ध्व॒रे । भ्रा॒जा । न । एति॑ । ग॒व्य॒ऽयुः ॥

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

• ṣya ← sya ← tya
• [noun], nominative, singular, masculine
• “that.”

• suvāno ← suvānaḥ ← sū
• [verb noun], nominative, singular
• “give birth; urge; bestow; cause.”

• akṣā ← akṣāḥ ← kṣar
• [verb], singular, Root aorist (Ind.)
• “run; melt.”

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

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

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

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

• dhārā
• [noun], instrumental, singular, feminine
• “flush; flow; current; spring; fountain.”

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

• ūrdhvo ← ūrdhvaḥ ← ūrdhva
• [noun], nominative, singular, masculine
• “upper; up(a); upper; upward; erect; more(a); raised; ūrdhva [word]; acclivitous; overturned; loud; eminent; high.”

• adhvare ← adhvara
• [noun], locative, singular, masculine
• “yajña; ceremony; adhvara [word].”

• bhrājā ← bhrāj
• [noun], instrumental, singular, feminine
• “light.”

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

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

• gavyayuḥ ← gavyayu
• [noun], nominative, singular, masculine

सुवानः सूयमानः अस्यः स्यः सः इन्दुः सोमः मदच्युतः मदार्थं देवैः प्रेरितः सन् अव्ये अविभवे पवित्रे परि अक्षाः परितः क्षरति । अध्वरे ऊर्ध्वः समुच्छ्रितः सर्वेषां मुख्यः यः सोमः गव्ययुः गोकामः यद्वा क्षीरादिकं कामयमानः सन् धारा धारया सह एति गच्छति । भ्राजा न भ्राजमानया दीप्त्या यथान्तरिक्षे गच्छति तद्वत् ॥

English translation:

“The Soma juice being effused flows through the fleece diffusing exhilaration; who, being exalted goes to the sacrifice in a stream desiring the milk and curds as (he goes to the firmament) with radiance.”

This drop, being pressed, has flowed around in the sheep’s fleece, aroused to exhilaration,
the one who, erect at the ceremony, goes seeking cows with his stream, like (Agni) with his flame.

The transmitted akṣā at the end of pāda a before i- should have appeared as akṣār in sandhi; the Pp. reads akṣār íti. Wackernagel (AiG I.1.334-35) considers it a misunderstanding of original akṣāḥ by the redactors.

The simile in d has the same structure as the one in 2b: gapped nominative target whose identity is signalled by an adjunct, in this case bhrājā́‘with flame (/flash/light)’ - most likely pointing to Agni (Geldner, Renou [tr.], Ober [II.56]), though possibly Sūrya, who is also associated with forms of the root √bhrāj (alt. given by Renou in his n.).

Effused, this Indu hath flowed on, distilling rapture, to the fleece:
He goes erect, as seeking kine in stream, with light, to sacrifice.

Dieser ausgepreßte Saft ist auf der Schafwolle umgeflossen, rauscherregt, der bei dem Opfer mit dem Strome aufrecht geht wie Agni mit seiner Glut, nach der Kuhmilch begierig.

Gekeltert, lustig taumelnd rann der Indu durch die Wolle jetzt, Der, Milch begehrend, wie im Glanz emporgeht bei dem Fest im Strom.

Выжатый, он потек кругами,
Сок сомы в (цедилке) из овечьей шерсти, возбужденный опьянением,
(Тот,) кто со (своим) потоком идет вверх во время обряда,
Словно (Агни) со (своим) блеском, (сома,) жаждущий коров.

• पवमानः सोमः
• अम्बरीष ऋजिष्वा च
• निचृदनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (इन्दुः) प्रकाशस्वरूप परमात्मा (मदच्युतः) जो आनन्दमय है, वह (अव्ये) रक्षायोग्य सत्कर्मी पुरुष के अन्तःकरण में (पर्य्यक्षाः) अपना ज्ञानप्रवाह बहाता है, (स्यः) वह (ऊर्ध्वः) सर्वोपरि विराजमान परमात्मा (यः) जो (अध्वरे) अहिंसाप्रधान यज्ञों में (धाराः) अपनी आनन्दमयी वृष्टि से (न) जैसे कि (भ्राजा) दीप्ति अपने प्रकाश्य पदार्थों में दीप्ति डालती है, इसी प्रकार (गव्ययुः) ज्ञानस्वरूप परमात्मा (सुवानः) जो सर्वोत्पादक है, (एति) वह अपनी व्यापक सत्ता से सर्वत्र व्याप्त है॥३॥

भावार्थभाषाः - परमात्मा विद्युत् की दीप्ति के समान सर्वत्र परिपूर्ण है॥३॥

पदार्थान्वयभाषाः - (इन्दुः) परमात्मा (मदच्युतः) आनन्दमयः (अव्ये) रक्षणीये सदाचार्यन्तःकरणे (परि अक्षाः) स्वज्ञानं स्यन्दयति (स्यः) सः (ऊर्ध्वः) सर्वोपरि वर्तमानः परमात्मा (यः) यः (अध्वरे) अहिंसाप्रधाने यज्ञे (धारा) स्वानन्दवृष्ट्या (न) यथा (भ्राजा) दीप्तिः स्वप्रकाश्यपदार्थेषु प्रविशति तथा (गव्ययुः) ज्ञानमयः परमात्मा (सुवानः) यः सर्वोत्पादकः (एति) स्वसत्तया सर्वं व्याप्नोति॥३॥

• देवता - पवमानः सोमः
• ऋषिः - अंबरीष ऋजिश्वा च
• छन्दः - अनुष्टुप्

स᳓ हि᳓ त्वं᳓ देव श᳓श्वते
व᳓सु म᳓र्ताय दाशु᳓षे
इ᳓न्दो सहस्रि᳓णं रयिं᳓
शता᳓त्मानं विवाससि

Strata
Archaic

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

Morph
deva ← devá- (nominal stem)
{case:VOC, gender:M, number:SG}

hí ← hí (invariable)

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

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

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

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

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

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

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

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

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

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

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

सः । हि । त्वम् । दे॒व॒ । शश्व॑ते । वसु॑ । मर्ता॑य । दा॒शुषे॑ ।
इन्दो॒ इति॑ । स॒ह॒स्रिण॑म् । र॒यिम् । श॒तऽआ॑त्मानम् । वि॒वा॒स॒सि॒ ॥

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

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

• tvaṃ ← tvam ← tvad
• [noun], nominative, singular
• “you.”

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

• śaśvate ← śaśvat
• [noun], dative, singular, masculine
• “all(a); each(a).”

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

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

• dāśuṣe ← dāś
• [verb noun], dative, singular
• “sacrifice; give.”

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

• sahasriṇaṃ ← sahasriṇam ← sahasrin
• [noun], accusative, singular, masculine
• “thousandfold.”

• rayiṃ ← rayim ← rayi
• [noun], accusative, singular, masculine
• “wealth; property.”

• śatātmānaṃ ← śata
• [noun], neuter
• “hundred; one-hundredth; śata [word].”

• śatātmānaṃ ← ātmānam ← ātman
• [noun], accusative, singular, masculine
• “self; nature; Ātman; mind; soul; self; body; character; ātman [word]; person; life; peculiarity.”

• vivāsasi ← vivās ← √van
• [verb], singular, Present indikative
• “invite; endeavor; try for.”

हे देव सोम सः त्वं शश्वते पुत्रादिमत्त्वेन बहवे मर्त्याय मनुष्याय दाशुषे हविर्दत्तवते यजमानाय वसु धनं मह्यं च विवाससि प्रेरयसि । एकवाक्यतापक्षे हि तिङन्तस्य हियोगादनिघातः स्यात् ॥

English translation:

“For you, divine Indu, grant riches to every man who offers libations, thousand-fold and hundred-fold treasure.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

To every man: śāśvate = numerous as being possesssed of children

Because you, o god, are goods for each and every pious mortal,
o drop, you seek to win wealth in thousands, which has a hundred
embodiments.

The standard tr. take this vs. as a single clause, and it is certainly tempting.

However, there are several problems. First, despite the hí the main verb vivāsasi is unaccented. It is true that this verb comes only at the end of the vs., while hí is in 2nd position in the first pāda. Oldenberg notes the problem but suggests that it’s the result of sliding into being a main clause, presumably because of distance. But the conditioning of verb accent by hí is a robust effect, which does not depend on proximity of the verb to the particle. Another problem is the sá … tvám that opens the vs. As I have demonstrated at length (“sa figé”), sá (+/- tvám) with 2nd ps.

reference is ordinarily found only with imperatives, and the desid. pres. vivāsasi is therefore anomalous.

On these two grounds I therefore divide the vs. into two clauses, ab and cd, with the former an equational nominal cl.: tvám … vásu “you are good(s).” This may seem an outlandish or tortured expression, perhaps a cure worse than the disease.

However, note that the next vs. enables just this identification: in 5b Soma is addressed as “o good one” (voc. vaso), of whose goods (vásvaḥ) we want a part. So the line between good thing(s) and a good (one) is presented as permeable, and Soma may well be both.

This interpr. solves the (lack of) verbal accent problem, but what about sá … tvám. I suggest that this is a syntactically conditioned variant of *tad … tvám …, vásu “you are that, namely good(s).” The neut. tád has been “attracted” to the (underlying) gender of tvám by the well-known syntactic rule of gender attraction of predicated pronouns in nominal equational clauses (see, e.g., Speijer, Vedisch u.

Sanskrit-Syntax, §95b; other examples and sec. lit. citations collected in Brereton 1986: 99-191 and n. 6 ). On the supposed exception, which is not (tat tvam asi in Ch Up), see Brereton “tat tvam asi in Context” (ZDMG 136 [1986]).

śatā́tman- occurs 3x in the RV (I.149.3, X.33.9, and here); in all cases it seems to mean ‘having 100 forms or embodiments’; in X.33.9 it is almost of the “cats have 9 lives” variety. Here it presumably refers to as many varieties of wealth as we can acquire.

For thou thyself, O Indu, God, to every mortal worshipper
Attractest riches thousandfold, made manifest in hundred forms.

Denn du, o Gott, erstrebst für jeden opferwilligen Sterblichen Gut, tausendfältigen Reichtum, der hundert Leben hat, o Saft.

Denn jedem frommen Sterblichen ertheilst du gern, o Indu, Gut, Und tausendfachen Schatz, o Gott, der hundertfaches Leben hegt.

Ведь это ты, о бог, каждому
Смертному почитателю хочешь добыть
Тысячное богатство, о сок сомы,
Состоящее из ста жизней.

• पवमानः सोमः
• अम्बरीष ऋजिष्वा च
• अनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (देव) हे दिव्यस्वरूप परमात्मन् ! (सः, त्वम्) पूर्वोक्त आप (मर्ताय, दाशुषे) जो आपकी उपासना में लगा हुआ पुरुष है, (शश्वते) निरन्तर कर्मयोगी है, उसके लिये (वसु) धन (सहस्रिणम्) जो अनन्त प्रकार के ऐश्वर्य्योंवाला है, (शतात्मानम्) जिसमें अनन्त प्रकार के बल हैं, (रयिम्) ऐसे धन को (इन्दो) हे प्रकाशस्वरूप परमात्मन् ! (विवाससि) आप प्रदान करें॥४॥

भावार्थभाषाः - सामर्थ्ययुक्त पुरुष को परमात्मा ऐश्वर्य्य प्रदान करता है, इसलिये ऐश्वर्य्यसम्पन्न होना परमावश्यक है॥४॥

पदार्थान्वयभाषाः - (देव) हे दिव्यस्वरूप ! (सः, त्वं) स भवान् (मर्ताय, दाशुषे) स्वसेवकजनाय (शश्वते) शश्वत्कर्मयोगिने (सहस्रिणं, वसु) विविधं धनं (शतात्मानं, रयिं) अनेकधा ऐश्वर्यं (इन्दो) हे परमात्मन् ! (विवाससि) ददातु भवान्॥४॥

• देवता - पवमानः सोमः
• ऋषिः - अंबरीष ऋजिश्वा च
• छन्दः - अनुष्टुप्

वयं᳓ ते अस्य᳓ वृत्रहन्
व᳓सो व᳓स्वः पुरुस्पृ᳓हः
नि᳓ ने᳓दिष्ठतमा इषः᳓
स्या᳓म सुम्न᳓स्य अध्रिगो

Strata
Archaic

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

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

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

vayám ← ahám (pronoun)
{case:NOM, number:PL}

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

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

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

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

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

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

ní ← ní (invariable)

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

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

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

व॒यम् । ते॒ । अ॒स्य । वृ॒त्र॒ऽह॒न् । वसो॒ इति॑ । वस्वः॑ । पु॒रु॒ऽस्पृहः॑ ।
नि । नेदि॑ष्ठऽतमाः । इ॒षः । स्याम॑ । सु॒म्नस्य॑ । अ॒ध्रि॒गो॒ इत्य॑ध्रिऽगो ॥

• vayaṃ ← vayam ← mad
• [noun], nominative, plural
• “I; mine.”

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

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

• vṛtrahan ← vṛtra
• [noun], masculine
• “Vṛtra; vṛtra [word].”

• vṛtrahan ← han
• [noun], vocative, singular, masculine
• “killing; curative; destroying; removing; māraka; stabbing.”

• vaso ← vasu
• [noun], vocative, singular, masculine
• “good; good; benign; vasu [word].”

• vasvaḥ ← vasu
• [noun], genitive, singular, neuter
• “Vasu; Vasu; eight; vas; audbhida; Deva; sun; pāṃśuja; Agni.”

• puruspṛhaḥ ← puruspṛh
• [noun], genitive, singular, neuter
• “coveted; desirous.”

• ni
• [adverb]
• “back; down.”

• nediṣṭhatamā ← nediṣṭhatamāḥ ← nediṣṭhatama
• [noun], nominative, plural, masculine

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

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

• sumnasyādhrigo ← sumnasya ← sumna
• [noun], genitive, singular, neuter
• “favor; benevolence; sumna [word]; entreaty; favor.”

• sumnasyādhrigo ← adhrigo ← adhrigu
• [noun], vocative, singular, masculine
• “rich; powerful.”

हे वृत्रहन् शत्रूणां हन्तः सोम अस्य एतादृशस्य ते तव स्वभूताः वयं स्मः । ततो हे वसो वासयित: पुरुस्पृहः बहुभिः स्पृहणीयस्य वस्वः वसुनः धनस्य त्वया दीयमानस्य वयं नि नितरां नेदिष्ठतमाः अत्यन्तमन्तिकतमाः स्याम । तथा इषः अन्नस्य किंच हे अध्रिगो अधृतगमन सोम सुम्नस्य सुखस्य वयमन्तिकतमाः स्याम भवेम ॥

English translation:

“Slayer of enemies, may we by your (people); Vasu, (may we be) extremely near your much-coveted wealth; irresistible (Soma), may we be near happiness.”

May we be (most nearest) to these goods of yours, coveted by many, o good one, Vr̥tra-smasher,
most nearest to your refreshment and favor, o you who are not poor.

On váso vásvaḥ and its relation to vs. 4, see comm. there.

This vs. is supposed to contain the lexeme ní √as (#ní …, syā́ma). Grassmann glosses this lexeme ‘Theil haben an [G.]’, and Geldner and Renou both so tr. But ní is found nowhere else with √as (in the RV or in the rest of Skt, as far as I can see), and neither the additive semantics of ní + √as nor any plausible extension of it would produce ‘have a share in’, at least to my mind. RIVELEX (I. 634, 641 n. 71) agrees with me and instead glosses it ‘jmd ist im Dienst von etw.’ (628), which would yield the not very likely “may we be in service of your goods … of your refreshment and favor.” I therefore think it likely that ní is not a part of a verbal lexeme as a preverb in tmesis.

I suggest, quite tentatively, instead that it is a sort of pseudo-reduplication with the doubly marked splv. nédiṣṭhatama- ‘most nearest’, which it immediately precedes (#ní nédiṣṭhatamāḥ) or that it provides a further directional specification to that splv.: “down nearest.” I construe the various genitives with this splv. - though I recognize that this does not seem to be a standard usage. They are unlikely to go with syā́ma even in the absence of ní, because, as Renou points out in his n. (though he tr. flg. Grassmann and Geldner), √as + GEN generally means “être le lot de (qq’un),” which should produce “may we belong to your goods …” On adhrigo see comm. ad I.61.1, VIII.22.11.

Good Vrtra-slayer, may we be still nearest to this wealth of thine
Which many crave, nearest to food and happiness, Resistless One!

Wir wollen an diesem deinem vielbegehrten Gute, du Guter, du Vritratöter, an dem Speisegenuß, an deiner Gunst als die Allernächsten teilhaben, du Reicher.

Lass, Guter, diesem deinem Gut, dem vielbegehrten Labetrunk, Uns deiner Huld die nächsten sein, o unhemmbarer Vritrafeind!

Да будем мы причастны, о убийца Вритры,
О благой, к твоему благу многожеланному,
Как самые близкие – к жертвенным усладам,
К милости, о безудержный!

• पवमानः सोमः
• अम्बरीष ऋजिष्वा च
• निचृदनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (वृत्रहन्) हे अविद्याविनाशक परमात्मन् ! “यदवृणोत्तद् वृत्रमज्ञानम्” नि.। २। १९। (वयम्) हम (अस्यते) आपके (स्याम) वशवर्त्ती हों (वसो) हे सर्वाधार परमात्मन् ! (वस्वः) आप सब प्रकार के ऐश्वर्य्यों के स्वामी हैं, (पुरुस्पृहः) सबके उपास्य देव हैं, (नि नेदिष्ठतमाः) आप सर्वान्तर्यामी हैं, (अध्रिगो) हे ज्ञानगमन परमात्मन् ! आप (इषः) ऐश्वर्य्यों के और (सुम्नस्य) सुख के भोक्ता हो॥५॥

भावार्थभाषाः - परमात्मा की उपासना द्वारा मनुष्य अविद्या का नाश करके विद्या का प्रकाश करता है॥५॥

पदार्थान्वयभाषाः - (वृत्रहन्) हे अविद्यान्तकपरमात्मन् ! (वयं) वयं सर्वे (अस्य, ते) तव वशे (स्याम) भवेम (वसो) हे सर्वाश्रय ! (वस्वः) सर्वविधैश्वर्याधिपो भवान् (पुरुस्पृहः) अनेकजनकाम्यः (नि नेदिष्ठतमाः) सर्वसन्निकटवर्ती च (अध्रिगो) हे ज्ञानगमनपरमात्मन् ! भवान् (इषः) ऐश्वर्यस्य (सुम्नस्य) सुखस्य च भोक्तास्ति॥५॥

• देवता - पवमानः सोमः
• ऋषिः - अंबरीष ऋजिश्वा च
• छन्दः - अनुष्टुप्

द्वि᳓र् य᳓म् प᳓ञ्च स्व᳓यशसं
स्व᳓सारो अ᳓द्रिसंहतम्
प्रिय᳓म् इ᳓न्द्रस्य का᳓मियम्
प्रस्नाप᳓यन्ति ऊर्मि᳓णम्

Strata
Archaic

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

Morph
dvís ← dvís (invariable)

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

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

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

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

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

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

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

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

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

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

द्विः । यम् । पञ्च॑ । स्वऽय॑शसम् । स्वसा॑रः । अद्रि॑ऽसंहतम् ।
प्रि॒यम् । इन्द्र॑स्य । काम्य॑म् । प्र॒ऽस्ना॒पय॑न्ति । ऊ॒र्मिण॑म् ॥

• dvir ← dvis
• [adverb]
• “twice; dvis [word].”

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

• pañca ← pañcan
• [noun], nominative, plural, feminine
• “five; fifth; pañcan [word].”

• svayaśasaṃ ← sva
• [noun]
• “own(a); respective(a); akin(p); sva [word]; individual; present(a); independent.”

• svayaśasaṃ ← yaśasam ← yaśas
• [noun], accusative, singular, masculine
• “fame; Yaśas.”

• svasāro ← svasāraḥ ← svasṛ
• [noun], nominative, plural, feminine
• “sister; svasṛ [word].”

• adrisaṃhatam ← adri
• [noun], masculine
• “mountain; rock; seven; stone; adri; grindstone; adri; rock.”

• adrisaṃhatam ← saṃhatam ← saṃhan ← √han
• [verb noun], accusative, singular
• “compress; consolidate; join; compose; kill.”

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

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

• kāmyam ← kāmya
• [noun], accusative, singular, masculine
• “desirable; optional; beautiful.”

• prasnāpayanty ← prasnāpayanti ← prasnāpay ← √snā
• [verb], plural, Present indikative
• “bathe.”

• ūrmiṇam ← ūrmin
• [noun], accusative, singular, masculine
• “wavy.”

द्विः पञ्च दशसंख्याकाः स्वसारः कर्मकरणार्थमितस्ततो गच्छन्त्योऽङ्गुलयः स्वयशसं स्वभूतयशस्कम् अद्रिसंहतं ग्रावभिरभिषुतम् इन्द्रस्य प्रियं काम्यं सर्वैः काम्यमानम् ऊर्मिण धाराभिस्तद्वन्तं यं सोमं प्रस्नापयन्ति वसतीवरीभिः प्रकर्षेण सेचयन्ति यजमानाः तं पुनन्तीत्युत्तरत्र संबन्धः ॥ ॥ २३ ॥

English translation:

“Whom, celebrated, expressed by the stones, dear to Indra, beloved (by all) moving in streams, the twice fiver sister (fingers) bathe (in the sacred waters).”

The self-glorious one, smashed by stones, whom the twice five sisters bathe—the one dear and desirable to Indra, full of waves,

This vs. is entirely a rel. cl., which is resumed by vs. 7, where tyám (7a) picks up yám (6a).

Whom, bright with native splendour, crushed between the pair of pressingstones-
The wavy Friend whom Indra loves-the twice-five sisters dip and bathe,

Welchen Selbstherrlichen, die zweimal fünf Schwestern, wenn er von den Steinen zerstoßen ist, baden, des Indra liebwerten Freund, den Wellenschlagenden.

Den steingeschlagnen, wogenden, den lieben, selbsterstrahlenden, Nach dem sich Indra sehnt, und den der Schwestern waschen zweimal fünf,

(Того,) кто обладает собственным блеском,
Выбит давильными камнями,
Приятен, желанен для Индры,
(Тот) волнообразный, (кого) купают дважды пять сестер:

• पवमानः सोमः
• अम्बरीष ऋजिष्वा च
• विराडनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (यम्, ऊर्मिणम्) जो ज्ञानस्वरूप है, तिस परमात्मा को (द्विः, पञ्च) दश (स्वसारः) इन्द्रियवृत्तियें अथवा दश प्राण (प्रस्नापयन्ति) साक्षात्कार करते हैं, (स्वयशसम्) जिसका स्वाभाविक यश है, (अद्रिसंहतम्) जो ज्ञानरूपी चित्तवृत्ति का विषय है (इन्द्रस्य, प्रियम्) और जो कर्मयोगी का प्रिय है (काम्यम्) कमनीय है॥६॥

भावार्थभाषाः - इस मन्त्र में प्राणायामादि विद्या द्वारा अथवा यों कहो कि चित्तवृत्तियों द्वारा परमात्मा के साक्षात्कार का वर्णन किया है॥६॥

पदार्थान्वयभाषाः - (यं, ऊर्मिणं) यं ज्ञानस्वरूपं परमात्मानं (द्विः, पञ्च) दश (स्वसारः) इन्द्रियवृत्तयः अथवा दश प्राणाः (प्रस्नापयन्ति) साक्षात्कुर्वन्ति (स्वयशसं) यस्य च स्वाभाविको यशः (अद्रिसंहतं) यश्च ज्ञानरूपचित्तवृत्तिविषयः (इन्द्रस्य, प्रियं) कर्मयोगिनः प्रियश्च यः (काम्यं) कमनीयोऽस्ति च॥६॥

• देवता - पवमानः सोमः
• ऋषिः - अंबरीष ऋजिश्वा च
• छन्दः - अनुष्टुप्

प᳓रि त्यं᳓ हर्यतं᳓ ह᳓रिम्
बभ्रु᳓म् पुनन्ति वा᳓रेण
यो᳓ देवा᳓न् वि᳓श्वाँ इ᳓त् प᳓रि
म᳓देन सह᳓ ग᳓छति

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

pári ← pári (invariable)

tyám ← syá- ~ tyá- (pronoun)
{case:ACC, gender:M, number:SG}

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

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

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

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

ít ← ít (invariable)

pári ← pári (invariable)

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

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

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

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

sahá ← sahá (invariable)

परि॑ । त्यम् । ह॒र्य॒तम् । हरि॑म् । ब॒भ्रुम् । पु॒न॒न्ति॒ । वारे॑ण ।
यः । दे॒वान् । विश्वा॑न् । इत् । परि॑ । मदे॑न । स॒ह । गच्छ॑ति ॥

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

• tyaṃ ← tyam ← tya
• [noun], accusative, singular, masculine
• “that.”

• haryataṃ ← haryatam ← haryata
• [noun], accusative, singular, masculine
• “desirable; delightful.”

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

• babhrum ← babhru
• [noun], accusative, singular, masculine
• “tawny; brown.”

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

• vāreṇa ← vāra
• [noun], instrumental, singular, masculine
• “strainer.”

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

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

• viśvāṃ ← viśva
• [noun], accusative, plural, masculine
• “Viśvakarman; Viśvedevās; Vishnu.”

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

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

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

• saha
• [adverb]
• “together; together; with; jointly; together; saha [word]; along.”

• gacchati ← gam
• [verb], singular, Present indikative
• “go; situate; enter (a state); travel; disappear; [in]; elapse; leave; reach; vanish; love; walk; approach; issue; hop on; gasify; get; come; die; drain; spread; transform; happen; discharge; ride; to be located; run; detect; refer; go; shall; drive.”

हर्यतं सर्वैः स्पृहणीयं हरिं हरितवर्णं बभ्रुं बभ्रुवर्णं च त्यं तं सोमं वारेण वालेन पवित्रेण परि पुनन्ति परिशोधयन्ति । यः सोमः विश्वान् सर्वानिन्द्रादीन् देवान् इत् देवानेव मदेन मादकेन रसेन सह परि गच्छति ॥

English translation:

“Him, coveted (by all), green-tinted, brown, they purify with the filter; who goes to all the gods with (his) exhilaration.”

This delightful tawny brown one they purify all around with the fleece, him who circles around all the gods together with his
exhilarating drink.

Him with the fleece they purify, brown, golden-hued, beloved of all,
Who with exhilarating juice goes forth to all the Deities.

Sie durchläutern diesen begehrten goldgelben braunen Soma mit dem Haarsieb, der mit seinem Rausche bei allen Göttern herumgeht.

Ihn klären durch die Wolle sie, den holden, lichten, goldnen Hengst, Der rings zu allen Göttern hin mit seinem Wonnetranke geht.

Того желанного золотистого,
Бурого они очищают кругом через сито,
(Того,) кто обходит со (своим) опьянением
Всех богов до одного.

• पवमानः सोमः
• अम्बरीष ऋजिष्वा च
• अनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (त्यम्) उक्त परमात्मा (हरिम्) जो अनन्त प्रकार की सृष्टि की उत्पत्ति-स्थिति-प्रलयकरता है, (हर्यतम्) जो सर्वप्रिय है, (बभ्रुम्) ज्ञानस्वरूप है, (वारेण) वरणीय से वरणीय पदार्थों द्वारा जिसकी उपासना करते हैं और (यः) जो (विश्वान्) सब (देवान्) विद्वानों को (इत्) ही (मदेन) परमानन्द के (सह) साथ (परिपुनन्ति) पवित्र करता है, (परिगच्छति) वह सर्वत्र प्राप्त है॥७॥

भावार्थभाषाः - इस मन्त्र में परमात्मा का स्वातन्त्र्य-वर्णन किया है॥७॥

पदार्थान्वयभाषाः - (त्यं) उक्तपरमात्मानं (हरिं) सृष्टेर्लयादिकर्तारं (हर्यतं) सर्वप्रियं (बभ्रुं) ज्ञानस्वरूपं (वारेण) वरणीयतमपदार्थेनोपासते (यः) यश्च (विश्वान्, देवान्) सर्वविदुषः (इत्) हि (मदेन) आनन्देन (सह) साकं (परि पुनन्ति) परितः पावयति (परि गच्छति) सर्वत्र व्याप्नोति च॥७॥

• देवता - पवमानः सोमः
• ऋषिः - अंबरीष ऋजिश्वा च
• छन्दः - अनुष्टुप्

अस्य᳓ वो हि᳓ अ᳓वसा
पा᳐᳓न्तो दक्षसा᳓धनम्
यः᳓ सूरि᳓षु श्र᳓वो बृह᳓द्
दधे᳓ सु᳓वर् ण᳓ हर्यतः᳓

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

hí ← hí (invariable)

vaḥ ← tvám (pronoun)
{case:ACC, number:PL}

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

pā́ntaḥ ← √pā- 2 (root)
{case:VOC, gender:M, number:PL, tense:AOR, voice:ACT}

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

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

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

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

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

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

ná ← ná (invariable)

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

अ॒स्य । वः॒ । हि । अव॑सा । पान्तः॑ । द॒क्ष॒ऽसाध॑नम् ।
यः । सू॒रिषु॑ । श्रवः॑ । बृ॒हत् । द॒धे । स्वः॑ । न । ह॒र्य॒तः ॥

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

• vo ← vaḥ ← tvad
• [noun], dative, plural
• “you.”

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

• avasā ← avas
• [noun], instrumental, singular, neuter
• “aid; favor; protection.”

• pānto ← pāntaḥ ← pā
• [verb noun], vocative, plural
• “drink; gulp; soak; drink; suck; inhale.”

• dakṣasādhanam ← dakṣa
• [noun]
• “deft; right; intelligent; expert.”

• dakṣasādhanam ← sādhanam ← sādhana
• [noun], nominative, singular, neuter
• “preparation; performance; treatment; accomplishment; means; stores; proof; penis; means; worship; realization.”

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

• sūriṣu ← sūri
• [noun], locative, plural, masculine
• “patron.”

• śravo ← śravaḥ ← śravas
• [noun], accusative, singular, neuter
• “fame; glory; ear.”

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

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

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

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

• haryataḥ ← haryata
• [noun], nominative, singular, masculine
• “desirable; delightful.”

वः । छान्दसो वसादेशः । हिरवधारणे । वो यूयम् अस्य सोमस्य अवसा रक्षणेन दक्षसाधनं बलस्य साधनं रसं पान्तः पिबन्तो भवथ । स्वर्ण आदित्य इव हर्यतः सर्वैः काम्यमानः यः अयं सोमः सूरिषु स्तोत्राणि प्रेरयत्सु स्तोतृषु बृहत् महत् प्रभूतं श्रवः अन्नं दधे विदधे । स्थापयतीति यावत् ॥

English translation:

“For you by his protection have drunk the strengthening (juice of that Soma) who, beloved (by all) like the sun, has bestowed abundant food upon his worshippers.”

For with his help (the gods) are drinking (the exhilarating drink) that brings skill to realization, the delightful one who has placed lofty fame among your [=poets’]
patrons, like the sun (in heaven).

This vs. presents a number of small interrelated difficulties. We can start with pā́ntaḥ. As was discussed ad I.122.1 (q.v.), forms of the shape pā́nt(a)- belong to two different stems; the better attested is the them. noun pā́nta- ‘drink’, but there are two exx. of the act. root aor. part. to √pā ‘drink’, at I.122.4 and in our passage here. Both stems often show distraction of the root syll., and that scansion is required here. The participle is pl.; the question then is what case it’s in. Geldner takes it as a voc., coreferential with vaḥ in pāda a, with dakṣasā́dhanam the subj. of both the main cl. in ab and the rel. cl. in cd, or so I read his tr.: “Denn durch seine Gunst wird euch, ihr Trinkenden, ein kraftwirkendes Mittel, der den freigebigen Herren hohen Ruhm verschafft.” However, this is syntactically impossible: if dakṣasā́dhanam is the subj.

of ab, it must be neut., in which case it cannot be the antecedent of masc. yáḥ in c. It is also somewhat perverse not to construe dakṣasā́dhanam, which always refers to soma (IX.25.1, 27.2, 101.15, 104.3), as the obj. of pā́ntaḥ. Renou’s tr. suffers from a different syntactic solecism. Like Geldner, he takes pā́ntaḥ as coreferential with vaḥ, but, it seems, as a modifier of vaḥ and therefore an acc. or even dat. pl.: “Pour vous en effet qui buvez (ce soma) réalisateur de la force-agissante …” The problems in both interpr. arise from their assumption that pā́ntaḥ must qualify vaḥ one way or another. But the most likely referent for the part. is “all the gods” of 7c, around which Soma circled with his máda- just previously, as was clearly seen (in his usual way) by Oldenberg: “(die Götter, v. 7), den dakṣasā́dhana trinkend.” If we detach pā́ntaḥ from vaḥ, things go more smoothly. I take pā́ntaḥ as a predicated participle with the gods as supplied subj.: “(the gods) are drinking …” So then, what to do with vaḥ? This has two possible solutions, neither of which is flawless, but both of which are better than the knots Geldner and Renou tie themselves in to construe it with pā́ntaḥ. In the published translation I take it as referring to the poets/ritualists generally (as so often) and construe it with the rel. cl. in cd, in particular with sūríṣu “among (your) patrons.” Oldenberg’s solution is similar, though he actually takes pāda a as part of the rel. cl. beginning in c, which I would prefer not to.

So my published solution is to take vaḥ as being in a sort of extreme Wackernagel’s position, leapfroging two pādas (and the main cl.) to reach its host. This seems a little extreme, but at least the main cl. is syntactically sketchy - consisting of a predicted aor. participle. A different solution is suggested by the meter of pāda a, which lacks a syllable. Oldenberg suggests reading asi yá, and Grassmann also lists it with this scansion. But this distracted form, if it exists at all, is extremely rare, and I think we should avoid positing it if possible. The lack of a syllable and the problem of vaḥ (vo in sandhi) may well be connected. I suggest that the pāda hasn’t been properly transmitted and vo is the remnant of something else entirely, though unfortunately I don’t have any suggestions for what might have fallen out. The transmitted vo may have been modeled on vām in the next vs. One remaining problem with ab: if asyá refers to Soma in the gen. (“with his help”), what about acc. dakṣasā́dhanam, which as I just said is always used of soma.

I suggest that the máda- ‘exhilarating drink’ of 7d is the referent for this adj., substituting for soma. But in fact there is no real problem even if both the gen. and the acc. refer to Soma/soma.

The 2nd hemistich is considerably more straightforward, though there is one place where I differ from the standard tr. Both Geldner and Renou take svár as nom., with the simile turning on haryatáḥ: “delightful like the sun” (e.g., “wie die Sonne begehrt”).

I instead take haryatáḥ as an independent modifier of Soma and svár as acc., parallel to śrávo bṛhát, as obj. of dadhé. This is another instantiation of the formula “place the sun (in heaven),” of which I saw a disguised ex. in the preceding hymn, IX.97.38.

See comm. there and my 2010 Fs. Melchert article (this passage and the formula disc. pp. 163-64).

Note that since svàr may invoke sū́rya-, there may be indirect phonetic play between sūríṣu ‘in the patrons’ and the ‘sun’ word.

Through longing for this sap of yours ye drink what brings ability,
Even him who, dear as heaven’s own light, gives to our princes high renown.

Denn durch seine Gunst wird euch, ihr Trinkenden, ein kraftwirkendes Mittel, der den freigebigen Herren hohen Ruhm verschafft, wie die Sonne begehrt.

Denn aus Verlangen nur nach ihm trinkt ihr den Kraft vollendenden, Der grossen Ruhm den Fürsten schenkt, begehrenswerth wie Himmelsglanz.

Ведь это благодаря его помощи вам,
(Боги,) пьющие (сому), (того,) проявляющего силу действия,
Кто создал высокую славу среди богатых покровителей,
(Кто) желанен, словно солнце:

• पवमानः सोमः
• अम्बरीष ऋजिष्वा च
• अनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (यः) जो परमात्मा (सूरिषु) कर्मयोगियों में (बृहत्) बड़े (श्रवः) ऐश्वर्य्य को (दधे) धारण करता है (हि) क्योंकि (अस्य) उक्त परमात्मा की (अवसा) रक्षा द्वारा (वः) आप लोग (पान्तः) उसके आनन्द का पान करें, जो आनन्द (दक्षसाधनम्) सब प्रकार के चातुर्य्यों का मूल है और (स्वः) सूर्य के (न) समान (हर्यतः) अज्ञान के नाशक परमात्मा का स्वभावभूत गुण है॥८॥

भावार्थभाषाः - उस परमात्मा के सर्वोत्तम स्वादुमय आनन्द को कर्मयोगी ही पा सकते हैं, अन्य नहीं॥८॥

पदार्थान्वयभाषाः - (यः सूरिषु) यश्च परमात्मा कर्मयोगिषु (बृहत्) महत् (श्रवः) ऐश्वर्यं (दधे) धारयति (अस्य, अवसा) अस्य परमात्मनो रक्षया (वः) यूयम् (पान्तः) आनन्दपानं कुरुत य आनन्दः (दक्षसाधनं) सर्वविधचातुर्यमूलं (स्वः, न) सूर्यस्य इव (हर्यतः) अज्ञाननाशकस्य परमात्मनो निसर्गगुणश्च॥८॥

• देवता - पवमानः सोमः
• ऋषिः - अंबरीष ऋजिश्वा च
• छन्दः - अनुष्टुप्

स᳓ वां यज्ञे᳓षु मानवी
इ᳓न्दुर् जनिष्ट रोदसी
देवो᳓ देवी गिरिष्ठा᳐᳓
अ᳓स्रेधन् तं᳓ तुविष्व᳓णि

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
mānavī ← mānavá- (nominal stem)
{case:VOC, gender:F, number:DU}

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

vām ← tvám (pronoun)
{case:ACC, number:DU}

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

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

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

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

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

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

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

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

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

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

सः । वा॒म् । य॒ज्ञेषु॑ । मा॒न॒वी॒ इति॑ । इन्दुः॑ । ज॒नि॒ष्ट॒ । रो॒द॒सी॒ इति॑ ।
दे॒वः । दे॒वी॒ इति॑ । गि॒रि॒ऽस्थाः । अस्रे॑धन् । तम् । तु॒वि॒ऽस्वनि॑ ॥

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

• vāṃ ← vām ← tvad
• [noun], genitive, dual
• “you.”

• yajñeṣu ← yajña
• [noun], locative, plural, masculine
• “yajña; religious ceremony; Vishnu; yajña [word]; Yajña; Shiva.”

• mānavī
• [noun], vocative, dual, feminine
• “woman.”

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

• janiṣṭa ← jan
• [verb], singular, Aorist inj. (proh.)
• “become; originate; be born; transform; happen; result; grow; beget; produce; create; conceive; separate; cause; give birth; grow; produce; generate; be; become; arise; come on.”

• rodasī
• [noun], vocative, dual, feminine
• “heaven and earth; Earth.”

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

• devī
• [noun], vocative, dual, feminine
• “Parvati; queen; goddess; Devi.”

• giriṣṭhā ← giriṣṭhāḥ ← giriṣṭhā
• [noun], nominative, singular, masculine

• asredhan ← sridh
• [verb], plural, Imperfect

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

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

हे मानवी मानव्यौ मनोः स्वभूते हे देवी द्योतमाने हे रोदसी द्यावापृथिव्यौ वां युवयोः यज्ञेषु सः इन्दुः सोमः जनिष्ट अजनि अन्तरिक्षे देवः स्वतेजसा सर्वं प्रकाशयन् पृथिव्यां गिरिष्ठाः ग्रावसु तिष्ठन् । तं जातं सोमं तुविष्वणि बहुस्वने उपरे यज्ञे वा अस्रेधन् ऋत्विजो ग्रावभिरघ्नन् । अभ्यषुण्वन्निति यावत् ॥

English translation:

“Divine heaven and earth the progeny of Manu, the Soma juice is genitive rated at your sacrifices, radiant, abiding in the grinding stones; (the priests) bruise him at the loud-sounding ceremony.”

The drop has been born of you two at the sacrifices—o you two world-halves [=jaws of soma press?], goddesses who (yet) belong to
mankind—
the mountain-abiding god. Unfailingly, very noisily (I praise?) him.

The referent of the 2nd ps. du. encl. vām is clearly the World-halves in the repeated fem. voc. phrase mānavī …rodasī / … devī. The vocc. are somewhat contradictory, identifying the World-halves as both goddesses and as related to mankind (or Manu). Geldner (n. 9ab) ingeniously and persuasively suggests that the dual referent is the soma-press with its two jaws. In IX.75.4 the World-halves are called the mothers of Soma, and our passage depicts his birth as related to them. Geldner supplies “son” for vām to depend on; Renou seems to take vām as a dative (or datival gen.): “… est né … pour vous deux,” which loses the maternal relationship. I take the vām as indicating the oblique source with pass. janiṣṭa “was born of,” which avoids Geldner’s need to supply a head noun. However, there is no serious semantic distinction between my interpr. and Geldner’s.

The final pāda lacks a verb, but contains an apparent obj. tám most likely referring to Soma. The negated nom. part. ásredhan demands a masc. sg. subj.; the adverbial neut.acc. sg. or loc. sg. tuviṣváni ‘very noisily / in/at the very noisy one’ (?) suggests a verb of sound or speech: “I praise’ (Geldner) / ‘he [priest] praises” (Renou) would fit these conditions fine without imposing itself.

Indu at holy rites produced you, Heaven and Earth, the Friends of men,
Hill-haunting God the Goddesses. They bruised him where the roar was loud.

Dieser Saft wurde bei den Opfern als euer beider Sohn geboren, ihr menschlichen Rodasi, der Gott, ihr Göttinnen, der Bergbewohner. Den preise ich, ohne einen Fehler zu machen, unter lautem Schalle.

Bei euren Opfern ist erzeugt, o holde Welten, Göttinnen, Indu der Berg-entsprossne Gott, nicht irrend, ihm erschallt Getön.

Этот сок сомы родился на жертвоприношениях
Для вас, о две половины вселенной, расположенные к людям,
Бог, о две богини, пребывающий на горе.
Не ошибаясь, (жрец славит) его под мощный шум.

• पवमानः सोमः
• अम्बरीष ऋजिष्वा च
• निचृदनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (सः) वह उक्त परमात्मा (वाम्) तुम कर्मयोगी और ज्ञानयोगियों के (यज्ञेषु) यज्ञों में (जनिष्ट) शुभफलों को उत्पन्न करता है, इसलिये (मानवी) हे मनुष्यसृष्टि के कर्मयोगी और ज्ञानयोगी विद्वानों ! और (रोदसी) द्युलोक और पृथिवीलोक के मध्य में (देवी) दिव्य गुणवती स्त्रियों ! (इन्दुः) वह प्रकाशस्वरूप परमात्मा (देवः) जो दिव्यगुणयुक्त है, (गिरिष्ठाः) जो सब ब्रह्माण्डों में स्थित है, तुम (तुविष्वणि) ज्ञानयज्ञों में (तम्) उस परमात्मा का (अस्रेधन्) साक्षात्कार करो॥९॥

भावार्थभाषाः - जीवमात्र के शुभ-अशुभ कर्मों के फलों का दाता एकमात्र परमात्मा ही है॥९॥

पदार्थान्वयभाषाः - (सः) स परमात्मा (वां) युवां ज्ञानयोगिकर्मयोगिनौ (यज्ञेषु) क्रतुषु (जनिष्ट) शुभफलान्युत्पाद्य तैर्योजयति अतः (मानवी) हे उभयथा विद्वांसौ ! मनुष्यसृष्टिवर्तिनौ ! तथा च (रोदसी) द्यावापृथिव्योर्मध्ये (देवी) हे दिव्यगुणवत्यः स्त्रियः ! (इन्दुः) प्रकाशमयः (देवः) दिव्यगुणसम्पन्नः परमात्मा (गिरिष्ठाः, तं) सर्वब्रह्माण्डेषु व्याप्तो यस्तं (तुविष्वणि) ज्ञानयज्ञेषु (अस्रेधन्) साक्षात्कुरुत॥९॥

• देवता - पवमानः सोमः
• ऋषिः - अंबरीष ऋजिश्वा च
• छन्दः - अनुष्टुप्

इ᳓न्द्राय सोम पा᳓तवे
वृत्रघ्ने᳓ प᳓रि षिच्यसे
न᳓रे च द᳓क्षिणावते
देवा᳓य सदनास᳓दे

Strata
Archaic

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

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

pā́tave ← √pā- 2 (root)
{case:DAT, number:SG}

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

pári ← pári (invariable)

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

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

ca ← ca (invariable)

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

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

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

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

इन्द्रा॑य । सो॒म॒ । पात॑वे । वृ॒त्र॒ऽघ्ने । परि॑ । सि॒च्य॒से॒ ।
नरे॑ । च॒ । दक्षि॑णाऽवते । दे॒वाय॑ । स॒द॒न॒ऽसदे॑ ॥

• 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.”

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

• vṛtraghne ← vṛtra
• [noun], masculine
• “Vṛtra; vṛtra [word].”

• vṛtraghne ← ghne ← han
• [noun], dative, singular, masculine
• “killing; curative; destroying; removing; māraka; stabbing.”

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

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

• nare ← nṛ
• [noun], dative, singular, masculine
• “man; man; nṛ [word]; crew; masculine.”

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

• dakṣiṇāvate ← dakṣiṇāvat
• [noun], dative, singular, masculine

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

• sadanāsade ← sadanāsad
• [noun], dative, singular, masculine

हे सोम वृत्रघ्ने वृत्रस्य हन्त्रे इन्द्राय । षष्ठ्यर्थे चतुर्थी । इन्द्रस्य पातवे पानार्थं परि षिच्यसे परितः पात्रेषु सिच्यसे । वसतीवरीभिर्वा । किंच दक्षिणावते ऋत्विग्भ्यो दक्षिणादानेन तद्वते देवाय देवार्थं हवींषि दातुं सदनसदे यज्ञगृहे सीदते नरे मनुष्याय यजमानाय तस्मै फलप्रदानार्थं परिषिच्यसे ॥

English translation:

“You are poured forth, Soma, for Indra, the slayer of Vṛtra, to drink; and for the munificent worshipper who sits in the halls of sacrifice (to give oblations) to god.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Sāmaveda has vīrāya for devāya

O Soma, you are poured around for Indra, the Vr̥tra-smiter, to drink, and for the superior man who gives priestly gifts, and for the god sitting on the seat.

The identity of “the god sitting on the seat” is unclear, though Sāyaṇa.’s suggestion (see Geldner’s n. 10d) that it is the Yajamāna seems unlikely. I’d suggest rather Agni, on the basis of IX.92.2 sī́dan hóteva sádane camū́ṣu “taking his seat in the cups like a Hotar on his seat,” since Agni is the archetypal Hotar and √sad is a regular part of the Agni lexicon. Of course in IX it is Soma who is regularly sitting / seated, but he cannot be the indirect object here.

For Vrtra-slaying Indra, thou, Soma, art poured that he may drink,
Poured for the guerdon-giving man, poured for the God who sitteth there.

Für Indra, den Vritratöter, wirst du, Soma, zum Trunke eingegossen und für den Herrn, der Dichtersold gibt, für den Gott, der auf dem Opfersitze sitzt.

Dem Vritratödter Indra wirst ergossen, Soma, du zum Trunk, Dem Mann, der reichen Lohn verleiht, dem Gott, der auf dem Throne sitzt.

Для Индры, о сома, чтобы он пил,
Для убийцы Вритры ты разливаешься вокруг,
И для мужа, дающего вознаграждение,
Для бога, сидящего на сидении.

• पवमानः सोमः
• अम्बरीष ऋजिष्वा च
• अनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (सोम) हे सर्वोत्पादक परमात्मन् ! (वृत्रघ्ने) अज्ञान के नाशक (इन्द्राय) कर्मयोगी की (पातवे) तृप्ति के लिये (परिषिच्यसे) साक्षात्कार किये जाते हो (दक्षिणावते, नरे) अनुष्ठानी विद्वान् (देवाय) जो दिव्यगुणयुक्त हैं, उसके लिये (सदनासदे) यज्ञगृह में साक्षात्कार किये जाते हो॥१०॥

भावार्थभाषाः - परमात्मा कर्मयोगी तथा अनुष्ठानी विद्वानों का ही साक्षात्करणार्ह है॥१०॥

पदार्थान्वयभाषाः - (सोम) हे सर्वोत्पादक ! (वृत्रघ्ने) अज्ञाननाशको भवान् (इन्द्राय) कर्मयोगिनः (पातवे) तृप्तये (परिषिच्यसे) साक्षात्क्रियते (देवाय) दिव्यगुणाय (दक्षिणावते, नरे) अनुष्ठानिने विदुषे (सदनासदे) यज्ञगृहेषु साक्षात्क्रियते ॥१०॥

• देवता - पवमानः सोमः
• ऋषिः - अंबरीष ऋजिश्वा च
• छन्दः - बृहती

ते᳓ प्रत्ना᳓सो वि᳓उष्टिषु
सो᳓माः पवि᳓त्रे अक्षरन्
अपप्रो᳓थन्तः सनुत᳓र् हुरश्चि᳓तः
प्रात᳓स् ताँ᳓ अ᳓प्रचेतसः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

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

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

sanutár ← sanutár (invariable)

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

prātár ← prātár (invariable)

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

ते । प्र॒त्नासः॑ । विऽउ॑ष्टिषु । सोमाः॑ । प॒वित्रे॑ । अ॒क्ष॒र॒न् ।
अ॒प॒ऽप्रोथ॑न्तः । स॒नु॒तः । हु॒रः॒ऽचितः॑ । प्रा॒तरिति॑ । तान् । अप्र॑ऽचेतसः ॥

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

• pratnāso ← pratnāsaḥ ← pratna
• [noun], nominative, plural, masculine
• “age-old; pratna [word].”

• vyuṣṭiṣu ← vyuṣṭi
• [noun], locative, plural, feminine
• “dawn; happiness; consequence.”

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

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

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

• apaprothantaḥ ← apapruth ← √pruth
• [verb noun], nominative, plural

• sanutar
• [adverb]
• “away.”

• huraścitaḥ ← huraścit
• [noun], accusative, plural, masculine

• prātas ← prātar
• [adverb]
• “at dawn; early.”

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

• apracetasaḥ ← apracetas
• [noun], accusative, plural, masculine
• “anserine.”

व्युष्टिषु उषसां व्युच्छनेषु प्रकाशनेषु प्रत्नासः प्रत्नाः ते सोमाः पवित्रे अक्षरन् क्षरन्ति । ये सोमाः सनुतः अन्तर्हितान् अप्रचेतसः प्रज्ञानरहितान् हुरश्चितः । स्तेननामैतत् । कौटिल्येन चिन्वन्तीति । तान् मायाविनः स्तेनान् प्रातः प्रातःकाल एव अपप्रोथन्तः । अपप्रोथनं चापप्रेरणम् । अपप्रेरयन्तः शब्देन निराकुर्वन्तो भवन्ति । ते क्षरन्तीति समन्वयः ॥

English translation:

“Those ancient Soma juices flow into the filter at the dawn, driving away in the early morning the concealed and ignorant thieves.”

The age-old soma drinks have flowed into the filter at the break
of dawn,
snorting away into the distance those who know the crooked ways and those without discernment, early in the morning.

There is considerable phonological play, esp. in the 2nd hemistich - apaprothantaḥ … prātáḥ … ápracetasaḥ, but anticipated by ab pratnā́saḥ … pavitre … The root √pruth uncompounded simply means ‘snort’; it is ápa that licenses the acc. The rt. noun cmpd huraś-cít- is found once elsewhere, in I.42.3, where the context is more diagnostic than this one. There it is parallel to paripanthínam muṣīvā́ṇam “highwayman (and) robber.” The 1st member huras- belongs to the root √hvṛ ‘go crookedly’ (see, e.g., EWA s.v. híruk). As often (and not only in Skt.), ‘crooked’ has moral implications; here the enemies to be banished are those who actively know/perceive the ways to go wrong as well as those who simply lack perception (ápracetasaḥ). Since both cmpds contain a form of √cit, it would have been better to capture this etymological play in the tr. - perhaps “those who discern the crooked ways and those who lack discernment.” Scarlatta (123) in his disc. of this passage somehow convinces himself that the form must modify the soma drinks and is therefore not acc. pl. (as it is usually taken) but nom. pl. I don’t follow his semantic reasoning, but it did, by chance, suggest another possibility to me.

Elsewhere in IX forms of √hvṛ can refer to the curly wool on the sheep’s fleece filter and the crooked path the soma must follow across the filter. So here I suggest that the morphologically ambiguous huraścítaḥ can be both nom. pl. and acc. pl. As the former, it means ‘knowing/perceiving the crooked ways (of the filter)’ and refer to the clever navigation of the soma drinks. As acc. pl. it refers to those who know morally crooked ways and deserve to be banished. I would represent this, somewhat awkwardly, in a revised tr. “discerning the crooked ways (of the filter), snorting away into the distance those who discern crooked ways and those without discernment.” Of course, since huraścítaḥ can serve for either, the Skt. lacks the clumsiness necessary to spell out the different Engl. readings.

These ancient Somas, at the break of day, have flowed into the sieve,
Snorting away at early morn these foolish evil-hearted ones.

Diese uralten Somasäfte sind am frühen Morgen auf die Seihe geflossen, indem sie die Schlichekundigen, diese Toren in der Frühe weit fortpusten.

Die alten Somatränke sind durchs Sieb geströmt beim Morgenlicht, Fortschnaubeud in der Morgenzeit die unverständ’gen weit hinweg.

Эти древние соки сомы потекли
В цедилке на рассвете,
Храпением прогоняя далеко прочь замышляющих засады,
Рано утром – этих неразумных.

• पवमानः सोमः
• अम्बरीष ऋजिष्वा च
• निचृद्बृहती
• मध्यमः

पदार्थान्वयभाषाः - हे परमात्मन् ! (ते) तुम्हारे (प्रत्नासः) स्वाभाविक (सोमाः) सौम्य स्वभाव (पवित्रे) पवित्र अन्तःकरण में (अक्षरन्) प्रवाहित होते हैं, (अप्रचेतसः) अज्ञानी पुरुष (हुरश्चितः) जो कुटिल चित्तवाले हैं, (तान्) उनको आप प्रवाहित नहीं करते, क्योंकि वह (अपप्रोथन्तः) हिंसक हैं॥११॥

भावार्थभाषाः - परमात्मा का आनन्द सौम्य स्वभाववाले ही भोग सकते हैं, कुटिल चित्तवाले नहीं॥११॥

पदार्थान्वयभाषाः - हे परमात्मन् ! (ते) तव (प्रत्नासः) स्वाभाविकाः (सोमाः) सौम्यगुणाः (व्युष्टिषु) यज्ञेषु (पवित्रे) पवित्रेऽन्तःकरणे (अक्षरन्) प्रवहन्ति (अप्रचेतसः) ये चाज्ञानिनः (हुरश्चितः) कुटिलचित्ताः (तान्) तान्सर्वान् (अपप्रोथन्तः) हिंसकान् न प्रवाहयति भवान्॥११॥

• देवता - पवमानः सोमः
• ऋषिः - अंबरीष ऋजिश्वा च
• छन्दः - अनुष्टुप्

तं᳓ सखायः पुरोरु᳓चं
यूयं᳓ वयं᳓ च सूर᳓यः
अश्या᳓म वा᳓जगन्धियं
सने᳓म वा᳓जपस्तियम्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
purorúcam ← purorúc- (nominal stem)
{case:ACC, gender:M, number:SG}

sakhāyaḥ ← sákhi- (nominal stem)
{case:VOC, gender:M, number:PL}

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

ca ← ca (invariable)

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

vayám ← ahám (pronoun)
{case:NOM, number:PL}

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

aśyā́ma ← √naś- 1 (root)
{number:PL, person:1, mood:OPT, tense:AOR, voice:ACT}

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

sanéma ← √sanⁱ- (root)
{number:PL, person:1, mood:OPT, tense:AOR, voice:ACT}

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

तम् । स॒खा॒यः॒ । पु॒रः॒ऽरुच॑म् । यू॒यम् । व॒यम् । च॒ । सू॒रयः॑ ।
अ॒श्याम॑ । वाज॑ऽगन्ध्यम् । स॒नेम॑ । वाज॑ऽपस्त्यम् ॥

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

• sakhāyaḥ ← sakhi
• [noun], nominative, plural, masculine
• “friend; companion; sakhi [word].”

• purorucaṃ ← purorucam ← puroruc
• [noun], accusative, singular, masculine

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

• vayaṃ ← vayam ← mad
• [noun], nominative, plural
• “I; mine.”

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

• sūrayaḥ ← sūri
• [noun], nominative, plural, masculine
• “patron.”

• aśyāma ← aś
• [verb], plural, Aorist optative
• “get; reach; enter (a state).”

• vājagandhyaṃ ← vājagandhyam ← vājagandhya
• [noun], accusative, singular, neuter

• sanema ← san
• [verb], plural, Aorist optative
• “win; get; gain.”

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

• vājapastyam ← pastyam ← pastyā
• [noun], accusative, singular, masculine
• “river; dwelling.”

हे सखायः स्तोतारः सूरयः प्राज्ञाः यूयं वयं च यजमानाः पुरोरुचं पुरतो रोचमानं वाजगन्ध्यं बलकरसाधुगन्धोपेतं सोमम् अश्याम अश्नीयाम पिबेम । किंच वाजपस्त्यम् अन्नयुक्तगृहसहितं यद्वा बलकरं सोमं सनेम संभजेमहि । सोमेन बलान्नगृहादीनि भवन्तीत्यर्थः ॥ ॥२४॥

English translation:

“May you and we, intelligent friends, eat the bright Soma fragrant and invigorating, may we obtain food and dwellings.”

O comrades, might we and you, our patrons, attain him who shines in front, whose prizes are to be secured. Might we gain him who offers a house full of prizes.

The hymn ends with two pāda-final cmpds whose first member is vā́ja- (vā́ja-gandhi yam [c], vā́ja-pasti yam [d]), just as its first pāda ends with the same (save for accent): 1a vāja-sā́tamam - thus producing a satisfying ring encompassing the whole poem.

This rhetorical pattern, the pressure to produce matching 1st member vā́jacompds, accounts for some disturbance in the cmpd formation in 12c. The cmpd in 1a is a standard rt. noun type (in the splv.). The cmpd in 12d, vā́ja-pasti ya-‘having a house with prizes in it’, is likewise properly formed: it is a bahuvrīhi of the type of vájra-bāhu-, vájra-hasta ‘having an arm/hand with a mace in it’. With this same 2nd member, see áśva-pastya-, vīrá-pastya- ‘having a house with horses/heroes in it’.

But the hapax vā́ja-gandhi ya- in c is a different matter. Here the 2nd member appears to be a gerundive to the root √gadh ‘seize, secure, hold fast’, though the independent gerundive to that root is gádhi ya- (see below). No other forms of the root have a nasal, and the source of it is unclear, since the etymology is likewise unclear (see EWA s.v. GADH and below). It is worth pointing out that without the nasal the cmpd (and the pāda) would end with 4 light syllables (*vājagadhi yam) due to the distraction of the cluster -dhy-, and the influence of a similarly shaped root with similar meaning, √ba(n)dh ‘bind’, might account for a nonce nasal insertion for metrical purposes.

Despite the difference in shape, it is quite clear that independent gádhya- and our -gandhya- are essentially identical, because the former is found primarily as a modifier of vā́ja- in the phrase ‘prize(s) to be seized’ (IV.16.11, 16, VI.10.6, 26.2).

Only in IV.38.4 does it appear without vā́ja-, but in the same type of context. So our cmpd. replicates this phrase, though with an intrusive nasal in the root syllable.

Before going further, I should note the interpr. of the word(s) that prevails throughout Geldner’s tr. and to some extent Renou’s. For all attestations of the phrase vā́jagádhya- Geldner tr. “die deckenhohe Beute [/Gewinn]”; for the attestation of gádhyā in IV.38.4 without vā́ja- “bis an die Wagendecke reichende (Beute)”; and for our cmpd “der wagenhohe Lohn bringt.” Renou in VI.10.6 (EVP XIII ad loc.) “un prix-de-victoire emplissant le chariot” (though just “les butins” in IV.38.4 [EVP XV.162]); our cmpd.

“qui a une charge de prix.” To my knowledge Geldner never explains how he came to this narrowly precise rendering, ‘reaching to the top/roof of a cart’, but Renou (ad VI.10.6; XIII.131) provides us with the source for it, namely the word gadhā found in late Vedic (ŚSū) referring to some part of a cart, possibly the roof (see Sparreboom, Chariots, p. 123, with lit.). The connection seems to have been suggested in passing by Caland. See in contrast EWA s.v. gadhā-, where Mayr. comments “Schwerlich zu GADH.” Given the large chronological gap in attestation between the supposed derivative (gádhya- RV) and its supposed base noun (gadhā- Sū) and the not entirely compelling semantics, I think we can safely drop this interpr., despite its somewhat puzzling hold on Geldner, and interpr. the forms as gerundives, as above.

But we must now confront the issue of the cmpd type. By accent vā́jagandhya- is a bahuvrīhi. Given the independent phrase “prize(s) to be seized/secured” consisting of the same two elements, we should expect the sense of the bahuvrīhi to be “possessing prizes to be secured,” as in the published translation “whose prizes are to be secured.” But the order of the elements seems opposite to what we would expect: the 2nd member of a bv should be a noun; if there is an adj., verbal or not, it should be the 1st member. Hence we expect *gádya-vāja-. Geldner seems to ignore the problem (see his tr. above), as does Grassmann (‘dessen Gaben zu ergreifen, festzuhalten sind’). But others try to press the cmpd into a more orthodox bv mode. See Renou’s “who has a load of prizes,” turning gandhya- into a makeshift noun; differently, but responding to the same problem, Scarlatta (457) “dessen Beute in Siegespreisen besteht (?),” interpr. gadhya as the noun Beute, developed from ‘was es festzuhalten, zu ergreifen gilt’ (n. 647). This scrupulousness about the cmpd. type is praiseworthy, but in this case I think it is misplaced. The rhetorical pattern I noted above - the ring compositional use of vā́ja- cmpds at the beginning and end of the hymn - has imposed itself, allowing a technically improper nonce bahuvrīhi to be formed with its elements in the wrong order. The cmpd with which it’s paired in this final hemistich of the hymn, vā́ja-pasti yam, has the same shape: vā́ja-Xi yam, and though they are different types of bahuvrīhis and the 2nd member -pastyā̀- is in fact a noun, they appear superficially to be exactly parallel formations.

The formation of the hapax vā́ja-gandhi ya- may have been aided by the fact that “proper” bahuvrīhis with corresponding elements are rare to non-existent. That is, examples of bahuvrīhis of the shape GRDV + NOUN are surprisingly difficult to find (at least surprising to me), though bahuvrīhis with verbal adjective 1st members are common - when the verbal adj. is a ppl. Cmpds like sutá-soma- ‘having pressed soma’, vṛktá-barhis- ‘having twisted ritual grass, vṛddhá-śavas- ‘having increased power’ are ubiquitous and easily formed, but a search through Grassmann for bahuvrīhis with gerundive 1st members came up short. The only such cmpds I found are the hapax avāryá-kratu- ‘possessing unobstructable resolve’ (VIII.92.8), with a negated grdv., and váreṇya-kratu- ‘whose resolve is worthy to be chosen’ (VIII.43.12) - save for an-avadyá-rūpa- ‘possessing faultless form’ (X.68.3) with the lexicalized negated grdv. avadyá- ‘fault’.

Friends, may the princes, ye and we, obtain this Most Resplendent One.
Gain him who hath the smell of strength, win him whose home is very strength.

Diesen Voranleuchtenden möchten wir, ihr Freunde, und ihr, die freigebigen Gönner, erlangen, der wagenhohen Lohn bringt.

Ihn, der voranstrahlt, mögen wir, die Fürsten und, o Freunde, ihr Erlangen ihn, der Schatz besitzt, und dessen Schatz man gern ergreift.

Этого сверкающего впереди, о друзья,
Вы, богатые покровители, и мы
Хотели бы достигнуть – (этот) груз из наград,
Хотели бы захватить – (этот) дом из наград!

• पवमानः सोमः
• अम्बरीष ऋजिष्वा च
• विराडनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (तम्) उस पूर्वोक्त परमात्मा को जो (वाजगन्ध्यम्) बलस्वरूप है और (पुरोरुचम्) सदा से प्रकाशस्वरूप है, उसको (वयम्) हम (च) और (यूयम्) आप (सूरयः) विद्वान् (सखायः) जो मैत्रीभाव से वर्ताव करते हैं, (वाजपः) जो उसकी अनन्त शक्तियों को अनुभव करना चाहते हैं, वे सब (सनेम) उसकी उपासना करें (अश्याम) और उसके आनन्द को भोगें॥१२॥

भावार्थभाषाः - परमात्मा ही के आनन्द भोगने का प्रयत्न करना चाहिये, क्योंकि सच्चा आनन्द वही है॥१२॥ यह अट्ठानवाँ सूक्त और चौबीसवाँ वर्ग समाप्त हुआ ॥

पदार्थान्वयभाषाः - (तम्) तम्परमात्मानं यः (वाजगन्ध्यं) बलस्वरूपः (पुरोरुचं) शश्वत्प्रकाशस्वरूपं तं (वयं, यूयम्, च) यूयं वयञ्च सर्वेऽपि (सूरयः) विद्वांसः (सखायः) मित्रभाववन्तः (वाजपः) तदनन्तशक्त्यनुभवेच्छवः (सनेम) तमुपासीरन् (अश्याम) तदानन्दं च भुञ्ज्युः॥१२॥ इत्यष्टनवतितमं सूक्तञ्चतुर्विंशो वर्गश्च समाप्तः॥