०९९

• देवता - पवमानः सोमः
• ऋषिः - रेभसूनू काश्यपौ
• छन्दः - बृहती

आ᳓ हर्यता᳓य धृष्ण᳓वे
ध᳓नुस् तन्वन्ति पउं᳓सियम्
शुक्रां᳓ वयन्ति अ᳓सुराय निर्णि᳓जं
विपा᳓म् अ᳓ग्रे महीयु᳓वः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

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

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

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

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

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

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

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

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

vayanti ← √u- 2 (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:ACT}

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

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

vipā́m ← víp- (nominal stem)
{case:GEN, gender:F, number:PL}

आ । ह॒र्य॒ताय॑ । धृ॒ष्णवे॑ । धनुः॑ । त॒न्व॒न्ति॒ । पौंस्य॑म् ।
शु॒क्राम् । व॒य॒न्ति॒ । असु॑राय । निः॒ऽनिज॑म् । वि॒पाम् । अग्रे॑ । म॒ही॒युवः॑ ॥

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

• haryatāya ← haryata
• [noun], dative, singular, masculine
• “desirable; delightful.”

• dhṛṣṇave ← dhṛṣṇu
• [noun], dative, singular, masculine
• “brave; ferocious; strong.”

• dhanus ← dhanuḥ ← dhanus
• [noun], accusative, singular, neuter
• “bow; archery; dhanus [word].”

• tanvanti ← tan
• [verb], plural, Present indikative
• “expand; perform; cause; increase; write; spread; produce; spread; speak; propagate.”

• pauṃsyam ← pauṃsya
• [noun], accusative, singular, neuter
• “manfulness; deed; army; strength.”

• śukrāṃ ← śukrām ← śukra
• [noun], accusative, singular, feminine
• “bright; clear; white; light; pure.”

• vayanty ← vayanti ← ve
• [verb], plural, Present indikative
• “weave.”

• asurāya ← asura
• [noun], dative, singular, masculine
• “Asura; lord; asura [word]; sulfur.”

• nirṇijaṃ ← nirṇijam ← nirṇij
• [noun], accusative, singular, feminine
• “attire; garment.”

• vipām ← vip
• [noun], genitive, plural, feminine

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

• mahīyuvaḥ ← mahīyu
• [noun], nominative, plural, feminine

हर्यताय सर्वैः स्पृहणीयाय धृष्णवे शत्रूणां धर्षणशीलाय सोमाय पौंस्यं पुंस्त्वस्याभिव्यञ्जकं धनुः आ तन्वन्ति । धनुषि ज्यां कुर्वन्तीति । सोमस्य धाराविसर्गार्थं वितायमानं पवित्रमभिधीयते । तदेव विवृणोति । महीयुवः पूजाकामा ऋत्विजः विपां मेधाविनां देवानाम् अग्रे पुरस्तात् शुक्रां शुक्लवर्णां निर्णिजं यथा सोमो निर्णिज्यते ताम् असुराय बलवते वयन्ति वितन्वन्ति । दशापवित्रं विस्तारयन्तीत्यर्थः । वयतिर्गतिकर्मा ॥

English translation:

“They stretch the bow of manhood for the beloved courageous (Soma); (the priests) wishing to worship spread out the white filter for the mighty (Soma) in the presence of the sage (deities).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

In RV. 9.006.003, the ṛṣis are the two rebhasunus = son of Rebha. spread out the white filter: nirṇijam vayanti = they weave a garment

For the delightful daring one they draw the bow, the manly power. Those seeking the great one weave a glowing garment for their lord at the forefront of the inspired words.

The stem mahīyú- is found also in IX.65.1, also with a fem. pl. subj. There it is quite clearly the fingers of the officiants, and there is no reason why it can’t refer to the fingers here as well (as indeed is the standard view). The adj. is generally rendered ‘considering themselves great’ vel sim., but in both passages ‘seeking the great’ works just as well and better fits the usual sense of -yú-stems (gavyú- ‘seeking cattle’, etc.). I don’t see why the fingers would “pleins d’orgueil” as Renou has it.

As Geldner points out (n. 1c), by “glowing / bright garment” (śukrā́m … nirṇíjam) the milk is meant.

“At the forefront of the inspired words” (vipā́m ágre) sets the time as the beginning of the sacrifice.

THEY for the Bold and Lovely One ply manly vigour like a bow:
joyous, in front of songs they weave bright raiment for the Lord Divine.

Dem Begehrten, Mutigen spannen sie den Bogen, die Kraft; es weben dem Asura ein weißes Festgewand die Finger, die sich groß fühlen im Anbeginn der Reden.

Dem lieben, kühnen spannen sie die Kraft wie einen Bogen an; Ein Prachtkleid weben sie dem Gott hoch auf dem Sieb, die herrlichen.

Для любимого отважного (сомы)
Они натягивают лук, (воплощенное) мужество.
Светлый праздничный наряд для асуры ткут
(Их пальцы,) полные величия, перед началом вдохновенных речей.

• पवमानः सोमः
• रेभसूनू काश्यपौ
• विराड्बृहती
• मध्यमः

पदार्थान्वयभाषाः - (महीयुवः) उपासक लोग (असुराय) जो असुर हैं और (धृष्णवे) अन्याय से दूसरों की शक्तियों का मर्दन करता है (हर्यताय) दूसरों के धन का हरण करनेवाला है, उसके लिये (पौंस्यम्) शूरवीरता का (धनुः) धनुष् (आतन्वन्ति) विस्तार करते हैं और (विपाम्) विद्वानों के (अग्रे) समक्ष (निर्णिजं, शुक्राम्) वे सूर्य के समान ओजस्विनी दीप्ति का (वयन्ति) प्रकाश करते हैं॥१॥

भावार्थभाषाः - जो लोग तेजस्वी बनना चाहते हैं, वे परमात्मोपासक बनें॥१॥

पदार्थान्वयभाषाः - (महीयुवः) उपासकाः (असुराय) असुषु प्राणेषु रममाणाय राक्षसाय (धृष्णवे) अन्यायेन अन्यशक्तिमर्दकाय (हर्यताय) अदत्तधनादायिने (पौंस्यं) पौरुषयुक्तं (धनुः) चापं (आ तन्वन्ति) सज्यं कृत्वा कर्षन्ति (विपां) विदुषां (अग्रे) समक्षं (निर्णिजं, शुक्राम्) सूर्यमिवौजस्विनीं दीप्तिं (वयन्ति) प्रसारयन्ति॥१॥

• देवता - पवमानः सोमः
• ऋषिः - रेभसूनू काश्यपौ
• छन्दः - अनुष्टुप्

अ᳓ध क्षपा᳓ प᳓रिष्कृतो
वा᳓जाँ अभि᳓ प्र᳓ गाहते
य᳓दी विव᳓स्वतो धि᳓यो
ह᳓रिं हिन्व᳓न्ति या᳓तवे

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
ádha ← ádha (invariable)

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

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

abhí ← abhí (invariable)

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

prá ← prá (invariable)

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

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

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

yádi ← yádi (invariable)

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

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

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

अध॑ । क्ष॒पा । परि॑ऽकृतः । वाजा॑न् । अ॒भि । प्र । गा॒ह॒ते॒ ।
यदि॑ । वि॒वस्व॑तः । धियः॑ । हरि॑म् । हि॒न्वन्ति॑ । यात॑वे ॥

• adha
• [adverb]
• “then; and; therefore; now.”

• kṣapā ← kṣap
• [noun], instrumental, singular, feminine
• “night.”

• pariṣkṛto ← pariṣkṛtaḥ ← pariṣkṛ ← √kṛ
• [verb noun], nominative, singular
• “decorate.”

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

• abhi
• [adverb]
• “towards; on.”

• pra
• [adverb]
• “towards; ahead.”

• gāhate ← gāh
• [verb], singular, Present indikative

• yadī ← yadi
• [adverb]
• “if; in case.”

• vivasvato ← vivasvataḥ ← vivasvant
• [noun], genitive, singular, masculine
• “Surya; sun; Vivasvant; Vivasvant.”

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

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

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

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

क्षपा । ‘सुपां सुलुक्’ इति पञ्चम्या आकारः । क्षपाया रात्रेः अध अनन्तरं प्रातःकाले परिष्कृतः । भूषणार्थे ’ संपर्युपेभ्यः’ इति करोतेः सुडागमः । अद्भिरलंकृतः । यद्वा । क्षपयित्र्यां सेनायामलंकृतः । सोमः वाजान् अन्नानि बलानि वाभिलक्ष्य प्र गाहते प्रगच्छति । विवस्वतः परिचरणवतो यजमानस्य धियः कर्मसाधनभूता अङ्गुलयः हरिं हरितवर्णमेतमंशुं यातवे पात्राण्यभिगमनाय यदि हिन्वन्ति प्रेरयन्ति तर्हि सवनानि गच्छतीति ॥

English translation:

“Consecrated at the end of the night (the Soma) plural nges into the viands, when the fingers of the worshipper press out the green-tinted (juice) to go (to the vessels).”

And prepared by night, he plunges toward the prizes,
when the insightful thoughts of Vivasvant impel him, the tawny one, to drive.

kṣapā́‘by night’ is somewhat surprising in the context of a soma sacrifice, since the beginning of the sacrifice is supposed to coincide with earliest morning.

Sāyaṇa. deals with this problem by advancing the time into morning, glossing ádha kṣapā́with rātreḥ … anantaraṃ prātaḥkāle “immediately following night at the time of early morning.” Ober (I.405 with n. 57) suggests that sacrificers fearing the lure to the gods of their rival sacrificers get a jump on them by preparing the soma at night, but given how regulated the ritual day is, at least in middle Vedic śrauta texts but also seemingly in the RV, this premature anticipatory step seems unlikely to be ritually sanctioned. As for the soma sacrifice that does take place at night, the Atirātra, it employs previously prepared soma. I wonder if kṣapā́should be taken not literally, but metaphorically. In the 2nd hemistich “the insightful thoughts of Vivasvant” (vivásvato dhíyaḥ) propel Soma on his ritual journey. Though Vivasvant seems to be the prototype Soma sacrificer (see IX.66.8 and Oldenberg on our passage), his name lit. means ‘having the shining forth’, and he is in some ways the image of the sun. See esp. IX.10.5, where Vivasvant is associated with the Dawns and the sun images produced by the soma poured across the filter. I suggest that here “the thoughts of Vivasvant” that give Soma a push represent the beginning of the verbal portion of the sacrifice as a metaphorical dawn, and therefore anything that happened prior to that in the ritual happened in the metaphorical night. For further on Vivasvant, see published introduction. to I.139 and comm. ad X.14.5.

In c yádī (‘if’) should be read yád ī (‘when him’).

And he, made beautiful by night, dips forward into strengthening food’,
What time the sacrificer’s thoughts speed on his way the Golden-hued.

Und bei Nacht zugerichtet, taucht er ein nach den Siegespreisen, wenn des Vivasvat Gebete den Falben zum Lauf antreiben.

Dann in die Opfertränke taucht bei Nacht er schön geschmückt sich ein, Wenn des Vivasvat frommes Werk zum Laufe spornt den goldnen Hengst.

И вот, приготовленный ночью,
Он ныряет вперед к наградам,
Когда поэтические мысли Вивасвата
Поторапливают буланого к движению.

• पवमानः सोमः
• रेभसूनू काश्यपौ
• अनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (अध) अब इस बात का वर्णन करते हैं कि (क्षपा परिष्कृतः) सैनिक बलों में उपासना किया हुआ परमात्मा (वाजान्, अभि, प्रगाहते) बलों का प्रदान करता है, पर (यदि) यदि (विवस्वतः) याज्ञिक के (धियः) कर्म (यातवे) कर्मयोग के लिये (हरिम्, हिन्वन्ति) परमात्मा की प्रेरणा करें॥२॥

भावार्थभाषाः - जो लोग परमात्मोपासक हैं, वे ही युद्ध में विजय पाते हैं॥२॥

पदार्थान्वयभाषाः - (अध) अथातः इदं वर्ण्यते यत् (क्षपा परिष्कृतः) सैनिकबलेषूपास्यमानः परमात्मा (वाजान्, अभि, प्र गाहते) विविधबलानि वितरति (यदि) यदि (विवस्वतः) याज्ञिकस्य (धियः) कर्माणि (यातवे) कर्मयोगाय (हरिं, हिन्वन्ति) परमात्मानं प्रेरयन्तु तदा॥२॥

• देवता - पवमानः सोमः
• ऋषिः - रेभसूनू काश्यपौ
• छन्दः - अनुष्टुप्

त᳓म् अस्य मर्जयामसि
म᳓दो य᳓ इन्द्रपा᳓तमः
यं᳓ गा᳓व आस᳓भिर् दधुः᳓
पुरा᳓ नूनं᳓ च सूर᳓यः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

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

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

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

āsábhiḥ ← āsán- (nominal stem)
{case:INS, gender:N, number:PL}

dadhúḥ ← √dhā- 2 (root)
{number:PL, person:3, mood:IND, tense:PRF, voice:ACT}

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

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

ca ← ca (invariable)

nūnám ← nūnám (invariable)

purā́ ← purā́ (invariable)

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

तम् । अ॒स्य॒ । म॒र्ज॒या॒म॒सि॒ । मदः॑ । यः । इ॒न्द्र॒ऽपात॑मः ।
यम् । गावः॑ । आ॒सऽभिः॑ । द॒धुः । पु॒रा । नू॒नम् । च॒ । सू॒रयः॑ ॥

• 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.”

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

• marjayāmasi ← marjay ← √mṛj
• [verb], plural, Present indikative

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

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

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

• indrapātamaḥ ← pātamaḥ ← pātama
• [noun], nominative, singular, masculine

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

• 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.”

• āsabhir ← āsabhiḥ ← āsan
• [noun], instrumental, plural, neuter
• “mouth.”

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

• purā
• [adverb]
• “once; earlier; first; purā [indecl.].”

• nūnaṃ ← nūnam
• [adverb]
• “now; surely; immediately; just.”

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

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

अस्य सोमस्य तं रसं मर्जयामसि मर्जयामः शोधयामः । अलंकुर्मो वा। यः मदः मदको रसः इन्द्रपातमः इन्द्रेणात्यन्तं पातव्यो भवति । किंच गावः गन्तारः सूरयः स्तोतारः पुरा च नूनम् इदानीं च यं सोमरसम् आसभिः आस्यैः दधुः धारयन्ति । पिबन्तीति यावत् । यद्वा । गावो धेनवो यं सोमं तृणादिष्ववस्थितमासभिरास्यैर्दधुर्धारयन्ति तृणरूपेण भक्षयन्ति ॥

English translation:

“We purify the juice that Soma which is exhilarating and fit for Indra’s drinking; which the approaching worshippers both now and of old take up in their mluths.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Approaching: gāvaḥ; ‘which the cows take up in their mouths, eating it in the form of grass

We groom this one of his [=Vivasvant?], the one who is exhilaration, Indra’s best drink,
whom the cows have previously sucked with their mouths and now the patrons do.

I am not certain of the referent of asya in pāda a. Geldner and Renou seems to interpr.

it as Soma, implicitly dependent on máda-, which they take to be the referent of tám, on the basis of mádo yáḥ in b. I see the point, and it would solve the asya problem.

But I have several objections. First, the object of √mṛj ‘groom’ is unlikely to be exhilaration or the exhilarating drink (máda-) conceived of as separate from Soma him/itself. Moreover, in the central part of this hymn, vss. 3-5, each vs. begins with tám, and I find it difficult to believe that this tám has a different referent from the other two, which refer to Soma. And finally, vss. 6-7 each begin with sá, again referring to Soma, and in 7 sá is the subj. of mṛjyate ‘is groomed’, the passive version of our tám … marjayāmasi “we groom him.” For all these reasons I think tám must be Soma, with mádaḥ in b equated with him. In this case asya can only refer to Vivasvant, who is the only other singular entity previously mentioned.

The 2nd hemistich contains a striking conceptual reversal: the “cows” suck soma, though ordinarily it is the (conceptual) calf that sucks its mother, the cow. This may accompany another conceptual reversal: in IX “cows” are almost always a reference to the milk mixture added to the soma, but here Geldner (n. 3cd) plausibly suggests that here they are the pressing stones, sucking the soma out of the plant stalks.

On the configuration of pāda d see Klein, DGRV I.95-96.

We cleanse this gladdening drink of his the juice which Indra chiefly drinks—
That which kine took into their mouths, of old, and princes take it now.

Seinen Rauschtrank machen wir sauber, der von Indra am meisten getrunken wird, den vorher die Rinder mit ihren Mäulern gesaugt haben und jetzt die Opferveranstalter.

Wir läutern diesen seinen Trank, den Indra stets am liebsten trinkt, Den Stiere schlürfen mit dem Mund jetzt und zuvor, die glänzenden.

Мы начищаем этот его пьянящий напиток,
Который Индра пьет лучше всего,
Которого раньше сосали губами коровы,
А теперь (вкушают) богатые покровители.

• पवमानः सोमः
• रेभसूनू काश्यपौ
• अनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (अस्य) उक्त परमात्मा के (तम्) उक्त आनन्द को (मर्जयामसि) हम लोग शुद्धभाव से धारण करते हैं, (यः) जो (मदः) आनन्द (इन्द्रपातमः) कर्मयोगी की तृप्ति करनेवाला है, (यम्) जिस आनन्द को (गावः) इन्द्रियें (आसभिः) अपनी वृत्तियों द्वारा (दधुः) धारण करती हैं (च) और (नूनम्) निश्चयपूर्वक (सूरयः) विद्वान् लोग (पुरा) पूर्वकाल से उपासना करते हैं॥३॥

भावार्थभाषाः - कर्म्मयोगी लोग अपने अन्तःकरण को शुद्ध करके परमात्मानन्द का अनुभव करते हैं॥३॥

पदार्थान्वयभाषाः - (अस्य) अस्य परमात्मनः (तं) तं पूर्वोक्तमानन्दं (मर्जयामसि) शुद्धस्वभावेन वयं धारयामः (यः, मदः) य आनन्दः (इन्द्रपातमः) कर्मयोगितर्पकः (यं) यमानन्दं (गावः) इन्द्रियाणि (आसभिः) स्ववृत्तिभिः (दधुः) दधति (च, नूनं) तथा च निश्चयं (सूरयः) विद्वज्जनाः (पुरा) प्राचीनकालादेवोपासते॥३॥

• देवता - पवमानः सोमः
• ऋषिः - रेभसूनू काश्यपौ
• छन्दः - अनुष्टुप्

तं᳓ गा᳓थया पुराणिया᳓
पुनान᳓म् अभ्य् अ᳡नूषत
उतो᳓ कृपन्त धीत᳓यो
देवा᳓नां ना᳓म बि᳓भ्रतीः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

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

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

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

abhí ← abhí (invariable)

anūṣata ← √nu- ~ nū- (root)
{number:PL, person:3, mood:IND, tense:AOR, voice:MED}

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

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

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

u ← u (invariable)

utá ← utá (invariable)

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

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

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

तम् । गाथ॑या । पु॒रा॒ण्या । पु॒ना॒नम् । अ॒भि । अ॒नू॒ष॒त॒ ।
उ॒तो इति॑ । कृ॒प॒न्त॒ । धी॒तयः॑ । दे॒वाना॑म् । नाम॑ । बिभ्र॑तीः ॥

• 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.”

• gāthayā ← gāthā
• [noun], instrumental, singular, feminine
• “song; gāthā [word].”

• purāṇyā ← purāṇa
• [noun], instrumental, singular, feminine
• “age-old; stale; old; old; traditional; aged.”

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

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

• anūṣata ← nū
• [verb], plural, Athematic s aor. (Ind.)
• “praise; shout.”

• uto ← uta
• [adverb]
• “and; besides; uta [indecl.]; similarly; alike; even.”

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

• kṛpanta ← kṛp
• [verb], plural, Present injunctive

• dhītayo ← dhītayaḥ ← dhīti
• [noun], nominative, plural, feminine
• “thinking; prayer; understanding.”

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

• nāma ← nāman
• [noun], accusative, singular, neuter
• “name; appellation; nāman [word]; nāmakaraṇa; surname; noun; word.”

• bibhratīḥ ← bhṛ
• [verb noun], nominative, plural
• “bring; hold; fill; support; wear; possess; carry; nourish; keep; hire; have; satiate; follow; bear.”

पुनानं पूयमानं तं सोमं पुराण्या पुरा कृतया गाथया स्तुत्या अभ्यनूषत स्तोतारः अभिष्टुवन्ति । ‘नू स्तवने’। लुङि रूपम् । उतो अपि च नाम कर्मार्थं नमनं बिभ्रतीः बिभ्राणाः धीतयः अङ्गुलयः देवानां सोमरूपहविष्प्रदानाय कृपन्त कल्पयन्ति समर्था भवन्ति । ‘ कृपू सामर्थ्ये ’ ॥

English translation:

“They celebrate the purified Soma juice with an ancient hymn of praise, and the fingers exercising their pressure are able (to prepare the oblation) for the gods.”

They have cried out to him with an ancient song, while he is being purified. And the insightful thoughts yearn for him, those bearing the names of the gods.

The idiom nā́ma √bhṛ ‘bear the name(s)’ generally means “to have that name, to be so called” (cf., e.g., I.103.4). However, I find it unlikely that the thoughts have—that is, are called by—the names of the gods (this thought is called “Indra,” that one “Agni”). Rather, I think there are two possibilities. The thoughts=hymns directed to Soma contain the names of the gods who are to drink the soma (of the type ubiquitous in IX, “O drop, flow for Indra”). A more elaborate suggestion starts from IX.109.14 bíbharti cā́rv índrasya nā́ma, which means, in my view, not “he bears the dear name of Indra” (so, e.g., Geldner), but rather “he bears the name dear to Indra,” namely “Soma.” Here, if we supply cā́ru, the passage could mean “the thoughts bear the name (dear) to the gods”; again that name is “Soma.” In this case the thoughts would not be called “Soma,” but would instead contain numerous instances of the name Soma in the hymns directed towards him. I prefer the former solution, as it does not require supplying additional material.

To him, while purifying, they have raised the ancient psalm of praise:
And sacred songs which bear the names of Gods have supplicated him.

Dem sich Läuternden haben sie mit altem Gesangeslied zugesungen, und die frommen Gedanken verlangen nach ihm, die der Götter Namen führen.

Ihn priesen sie, den flammenden, mit altem Lobgesange jetzt, Und auch Gebete flehten nun, der Götter Namen stimmend an.

Его, очищающегося, они приветствовали
Древним напевом,
И также стремятся (к нему) поэтические мысли,
Несущие имя богов.

• पवमानः सोमः
• रेभसूनू काश्यपौ
• निचृदनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (तम्) उक्त परमात्मा को (पुनानम्) जो सबको पवित्र करनेवाला है, उसको (पुराण्या, गाथया) अनादिसिद्ध वेदवाणी द्वारा (अभ्यनूषत) वर्णन करते हैं, (उतो) और (धीतयः) मेधावी लोग (देवानाम्) सब देवों के मध्य में उसी के (नाम) नाम को (कृपन्त) धारण करते हैं॥४॥

भावार्थभाषाः - परमात्मा को सर्वोत्कृष्ट मानकर उपासना करनी चाहिये॥४॥

पदार्थान्वयभाषाः - (पुनानं, तं) सर्वस्य पावकं तं परमात्मानं (पुराण्या, गाथया) अनाद्या वेदवाण्या (अभि अनूषत) वर्णयन्ति (उतो) अथ च (धीतयः) मेधाविनः (देवानां) सर्वदेवमध्ये तस्यैव (नाम) नामधेयं (कृपन्त) दधति॥४॥

• देवता - पवमानः सोमः
• ऋषिः - रेभसूनू काश्यपौ
• छन्दः - अनुष्टुप्

त᳓म् उक्ष᳓माणम् अव्य᳓ये
वा᳓रे पुनन्ति धर्णसि᳓म्
दूतं᳓ न᳓ पूर्व᳓चित्तय
आ᳓ शासते मनीषि᳓णः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M

Morph
avyáye ← avyáya- (nominal stem)
{case:LOC, gender:M, number:SG}

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

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

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

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

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

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

ná ← ná (invariable)

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

ā́ ← ā́ (invariable)

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

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

तम् । उ॒क्षमा॑णम् । अ॒व्यये॑ । वारे॑ । पु॒न॒न्ति॒ । ध॒र्ण॒सिम् ।
दू॒तम् । न । पू॒र्वऽचि॑त्तये । आ । शा॒स॒ते॒ । म॒नी॒षिणः॑ ॥

• 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.”

• ukṣamāṇam ← ukṣ
• [verb noun], accusative, singular
• “sprinkle; wet.”

• avyaye ← avyaya
• [noun], locative, singular, masculine
• “sheep.”

• vāre ← vāra
• [noun], locative, singular, masculine
• “strainer.”

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

• dharṇasim ← dharṇasi
• [noun], accusative, singular, masculine
• “permanent; firm.”

• dūtaṃ ← dūtam ← dūta
• [noun], accusative, singular, masculine
• “messenger; emissary; dūta [word].”

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

• pūrvacittaya ← pūrvacittaye ← pūrvacitti
• [noun], dative, singular, feminine
• “Pūrvacitti.”

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

• śāsate ← śās
• [verb], plural, Present indikative
• “teach; govern; command; order; control; tell; recommend; chastize; instruct.”

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

उक्षमाणम् अद्भिः सिच्यमानं धर्णसिं सर्वस्य धारकं तं सोमम् अव्यये अविमये वारे वाले पवित्रे पुनन्ति शोधयन्ति । ततः मनीषिणः मेधाविनो यजमानाः तमिमं सोमं दूतं न दूतमिव पूर्वचित्तये देवानां पूर्वमेव प्रज्ञापनाय आ शासते प्रार्थयन्ते ॥ ॥ २५ ॥

English translation:

“Him sprinkled (with water) the supporter (of all things) they purify in the woollen filter; the wise (worshippers) instrumental uct him as a messenger to proclaim (their prayers) beforehand (to the gods).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The wise worshippers instrumental uct: śāsate = they desire him

They purify him on the sheep’s fleece, while the steadfast one grows strong. Those of inspired thought hope for him to be like a messenger, (for
them) to be first in his thought.

Geldner and Renou (flg. Sāyaṇa.) take ukṣámāṇa- to √ukṣ ‘sprinkle’, not √vakṣ / ukṣ ‘grow strong’. I prefer the latter, because even medial forms of ‘sprinkle’ are transitive (cf., e.g., V.59.1 ukṣánte áśvān) and this one would be passive, but ‘sprinkle’ is not excluded.

The published translation of the 2nd hemistich - “Those of insightful thought hope for him to be like a messenger, (for them) to be first in his thought” - is, at the very least, awkward, but, more to the point, opaque. I now think I interpr. it wrongly. In particular, like Geldner and Renou (also Lüders 208), I 1) take the implicit acc. obj. of ā́śāsate, corresponding to dūtám ‘messenger’ in the simile, to be Soma, and 2) interpr. the verb as meaning ‘hope’. Although both interpr. can be amply justified, what they add up to is not sense. To begin with, though ā́√śās can mean ‘hope’, it can also have the more literal and additive sense ‘direct (towards)’, with a variety of objects.

Particularly telling in our case is VIII.24.1 ā́śiṣāmahi bráhméndrāya “we direct our formulation to Indra,” with a verbal product as object.

This now brings us to the simile. The skeleton of the clause means “They direct (X) like a messenger …” Let us focus now on dūtá-; what can be being compared to it here? This is the only occurrence of this well-attested word or its derivatives in IX. The overwhelmingly standard referent of dūtá- is of course Agni; however, there is a subset of passages in which the dūtá- is a hymn, praise-song, vel sim. Cf. V.43.8 … gī́r dūtó ná gantv aśvínā huvádhyai “let the hymn come like a messenger to invoke the Aśvins”; IV.33.1 dūtám iva vā́cam “my speech like a messenger”; VI.63.1 dūtó ná stómaḥ “our praise-song like a messenger” (sim.

VIII.26.16 stómo dūtáḥ). I suggest that in this hymn, so focused on the mental and verbal products of the poets, the object that “those of insightful though” (manīṣínaḥ) are directing is some variety of thought or hymn. Just trolling through the previous vss. provides a number of candidates: víp- ‘inspired word’ (1d), dhī́- ‘insightful thought’ (2c), gā́thā- ‘song’ (4a), dhītí- ‘insightful thought’ (4c), and manīṣā́- ‘inspired thought’ (extracted from manīṣín- in our 5d). Although none of these is masc. to match dūtá-, the genders of simile and frame do not have to agree (note fem.

gír- in V.43.8, vā́c- in IV.33.1, both cited above).

Finally, what about the purpose dat. pūrvácittaye? This form, occurring 8x, only in the dat., in all of its occurrences can mean “for X to be first in (s.o.’s) thoughts.” See comm. ad I.112.1. In two of its occurrences (VIII.3.9, 6.9) it is a formulation (bráhma) that we want to be first in Indra’s thought: e.g., VIII.3.9 tát tvā yāmi suvī́ryam, tád bráhma pūrvácittaye “I beg you for a mass of good heroes and for the sacred formulation to be first in your thought.” I suggest that this is the exact configuration we have here, if we supply a verbal product as the obj. of ā́śāsate, as the parallel to dūtám in the simile, and as the subject of the infinitival pūrvácittaye. A supplied “hymn / thought / formulation” works well with all three of these nested elements and yields sense: “Those of insightful thought direct (a thought/formulation) like a messenger to be first in his thought.” I would now substitute this tr.

They purify him as he drops, courageous, in the fleecy sieve.
Him they instruct as messenger to bear the sage’s morning prayer.

Den mit Wasser Besprengten läutern sie in dem Schafhaar, den Standhaften. Die Nachsinnenden wünschen ihn wie einen Boten zu senden, um von den Göttern zuerst bedacht zu werden.

Sie klären ihn, den träufelnden, den starken in des Widders Haar, Wie einen Boten weisen ihn sogleich die klugen Sänger an.

Они очищают этого стойкого (сому),
Окропляемого в сите из овечьей шерсти.
Хранители мудрости хотят (отправить его), словно вестника,
Чтобы первая мысль (богов) (была о них).

• पवमानः सोमः
• रेभसूनू काश्यपौ
• अनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (उक्षमाणम्, तम्) उक्त बलस्वरूप परमात्मा को (मनीषिणः) मेधावी लोग (अव्यये, वारे) रक्षायुक्त विषयों में (पुनन्ति) वर्णन करते हैं, (धर्णसिम्) सर्वाधार को (दूतम्, न) दुःखनिवारकरूप से (पूर्वचित्तये) सबसे प्रथम (आशासते) प्रार्थना करते हैं॥५॥

भावार्थभाषाः - परमात्मा सम्पूर्ण जगत् का आधार है, इससे उसी की उपासना प्रथम करनी चाहिये॥५॥

पदार्थान्वयभाषाः - (उक्षमाणं, तं) बलस्वरूपं तं परमात्मानं (मनीषिणः) मेधाविनः (अव्यये, वारे) रक्षायुक्तस्थाने (पुनन्ति) वर्णयन्ति (धर्णसिं) सर्वधारकं (दूतं, न) दुःखनिवारकं मन्यमानाः (पूर्वचित्तये) सर्वेभ्यः प्रथमं (आशासते) प्रार्थयन्ते॥५॥

• देवता - पवमानः सोमः
• ऋषिः - रेभसूनू काश्यपौ
• छन्दः - अनुष्टुप्

स᳓ पुनानो᳓ मदि᳓न्तमः
सो᳓मश् चमू᳓षु सीदति
पशउ᳓ न᳓ रे᳓त आद᳓धत्
प᳓तिर् वचस्यते धियः᳓

Strata
Archaic

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

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

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

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

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

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

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

ādádhat ← √dhā- 1 (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:ACT}

ná ← ná (invariable)

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

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

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

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

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

सः । पु॒ना॒नः । म॒दिन्ऽत॑मः । सोमः॑ । च॒मूषु॑ । सी॒द॒ति॒ ।
प॒शौ । न । रेतः॑ । आ॒ऽदध॑त् । पतिः॑ । व॒च॒स्य॒ते॒ । धि॒यः ॥

• 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.”

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

• madintamaḥ ← madintama
• [noun], nominative, singular, masculine
• “exhilarating; intoxicant.”

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

• camūṣu ← camū
• [noun], locative, plural, feminine
• “army; camū; Camū.”

• sīdati ← sad
• [verb], singular, Present indikative
• “sit down; break down; slow; sink; crumble; fracture; perish; ride; stop; besiege; tire.”

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

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

• reta ← retaḥ ← retas
• [noun], accusative, singular, neuter
• “semen; sperm.”

• ādadhat ← ādhā ← √dhā
• [verb noun], nominative, singular
• “put; conceive; ignite; keep; effect; fuel; lend; cover; direct.”

• patir ← patiḥ ← pati
• [noun], nominative, singular, masculine
• “husband; overlord; king; deity; īśvara; ruler; pati [word]; commanding officer; leader; owner; mayor; lord.”

• vacasyate ← vacasy
• [verb], singular, Present indikative

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

मदिन्तमः अत्यन्तं मादयिता सः सोमः पुनानः पूयमानः सन् चमूषु चमसेषु सीदति । ततः पशौ न यथा पशौ कश्चिद्वृषभो रेत आदधाति तद्वञ्चमसादिषु रेतः स्वीयं रसम् आदधत् आदधानः धियः कर्मणः पतिः पालयितायं सोमः वचस्यते अभिष्टूयते ॥

English translation:

“The most exhilarating Soma, being purified, alights on the vessels; putting his seed (in the vessels) as in a heifer, the protector of the rite is worshipped.”

Becoming purified, the most exhilarating Soma sits in the cups,
depositing his seed (in them) as if in livestock. The lord of insight
displays his eloquence.

Geldner and Renou (also Ober II.43) attach c to d as a new sentence, but this makes the already somewhat difficult simile in c all the more puzzling: what does depositing his seed have to do with displaying his eloquence? Whereas b and c work better together: in b “Soma sits in the cups” - that is, the liquid soma is poured into receptacles, expressed in the loc. (camū́ṣu). In c this same transfer of liquid is compared to depositing seed/semen (réta ādádhat) in an animal, also in the loc. (paśaú). So the structural parallelism between simile and frame is exact. The problem is the loc. paśaú, for morphologically this should be masc. or at best neut., but the image is of impregnation, and for that we want a fem. My ad hoc solution is to assume that paśú- here is used as a collective ‘livestock’, in reference to stockbreeding as a general practice.

Soma, best Cheerer, takes his seat, the while they cleanse him in the bowls.
He as it were impregns the cow, and babbles on, the Lord of Song.

Geläutert setzt sich der berauschendste Soma in den Camugefäßen nieder. Wie ein Bock in das Tier seinen Samen hineinlegend, zeigt der Meister der Dichtung seine Beredsamkeit.

Er, Soma, der berauschendste, setzt in die Schüsseln rieselnd sich, Wie Samen giessend in die Kuh; es rauscht der Herr des Andachtswerks.

Очищаясь, этот самый пьянящий
Сома усаживается в чанах.
Вкладывая (свое) семя, словно (одно) животное (в другое),
Господин поэтической мысли заявляет о себе.

• पवमानः सोमः
• रेभसूनू काश्यपौ
• अनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (सः) पूर्वोक्त परमात्मा (पुनानः) सबको पवित्र करनेवाला है (मदिन्तमः) आनन्दस्वरूप है, (सोमः) सर्वोत्पादक है, (चमूषु) सब प्रकार के सैनिक बलों में (सीदति) स्थिर है, (पशौ, न) द्रव्य के समान (रेतः) “रेत इति जलनामसु पठितम्” नि. प्रकृति की सूक्ष्मावस्था को (आदधत्) धारण करता है, (धियः, पतिः) वह कर्माध्यक्ष (वचस्यते) उपासना किया जाता है॥६॥

भावार्थभाषाः - आनन्दप्रद, विजयादिप्रदाता और प्रलयादिकर्त्ता केवल परमात्मा ही है, इससे वही उपास्य है॥६॥

पदार्थान्वयभाषाः - (सः) स परमात्मा (पुनानः) सर्वस्य पावयितास्ति (मदिन्तमः) आनन्दस्वरूपश्च (सोमः) सर्वोत्पादकः (चमूषु) अखिलबलेषु सैनिकेषु (सीदति) तिष्ठति (पशौ, न) द्रव्यवत् (रेतः) प्रकृतेः सूक्ष्मावस्थां (आदधत्) दधाति (धियः, पतिः) स कर्माध्यक्षः (वचस्यते) उपास्यते जनैः॥६॥

• देवता - पवमानः सोमः
• ऋषिः - रेभसूनू काश्यपौ
• छन्दः - अनुष्टुप्

स᳓ मृज्यते सुक᳓र्मभिर्
देवो᳓ देवे᳓भियः सुतः᳓
विदे᳓ य᳓द् आसु संददि᳓र्
मही᳓र् अपो᳓ वि᳓ गाहते

Strata
Archaic

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

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

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

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

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

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

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

āsu ← ayám (pronoun)
{case:LOC, gender:F, number:PL}

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

vidé ← √vid- 2 (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:MED}

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

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

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

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

ví ← ví (invariable)

सः । मृ॒ज्य॒ते॒ । सु॒कर्म॑ऽभिः । दे॒वः । दे॒वेभ्यः॑ । सु॒तः ।
वि॒दे । यत् । आ॒सु॒ । स॒म्ऽद॒दिः । म॒हीः । अ॒पः । वि । गा॒ह॒ते॒ ॥

• 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.”

• mṛjyate ← mṛj
• [verb], singular, Indikativ Pr￤s. Passiv
• “purify; polish; rub; remove.”

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

• sukarmabhir ← karmabhiḥ ← karman
• [noun], instrumental, plural, masculine
• “action; saṃskāra; ritual; procedure; karman; treatment; object; function; production; job; operation; karman [word]; act; job; passive voice; activity; consequence; function; yajña; pañcakarman; cooking; occupation; profession; construction; duty; method; natural process; duty; therapy.”

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

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

• sutaḥ ← su
• [verb noun], nominative, singular
• “press out; su.”

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

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

• āsu ← idam
• [noun], locative, plural, feminine
• “this; he,she,it (pers. pron.); here.”

• saṃdadir ← saṃdadiḥ ← saṃdadi
• [noun], nominative, singular, masculine

• mahīr ← mahīḥ ← mahi
• [noun], accusative, plural, feminine
• “great; firm.”

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

• vi
• [adverb]
• “apart; away; away.”

• gāhate ← gāh
• [verb], singular, Present indikative

देवेभ्यः देवार्थं सुतः अभिषुतः देवः द्योतमानः स्तोतव्यो वा सः सोमः सुकर्मभिः ऋत्विग्भिः मृज्यते परिपूयते । यत् यदायं सोमः आसु प्रजासु संददिः सम्यग्धनदानशील इति विदे ज्ञायते तदानीं महीः महतीः अपः वसतीवरीः वि गाहते विशेषेणाभिगच्छति । यदा सोममभिषुण्वन्ति तदा तेभ्यो धनं प्रयच्छतीत्यर्थः ॥

English translation:

“Effused for the gods, the god Soma is cleansed by the skilful (priests); when he is recognized among these (people) as the giver (of riches), he plural nges into the mighty waters.”

He is groomed by those who work well [=fingers], the god pressed for the gods.
As his complete attachment to them [=waters] is known, he plunges
through the great waters.

The sense of pāda c is not immediately apparent; its interpr. develops from an appreciation of the idiom inherent in the noun saṃdadí-. As discussed esp. ad I.139.1 (but see also IX.10.8, 79.4), the lexeme sám √dā belongs to √dā ‘tie’ and is used in the quite narrow idiom ‘tie/attach navel [ACC] to navel [LOC]’, generally as a metaphor to assert or display a family tie between something human and earthly and something divine and in heaven. In Renou’s words (n. to our passage): “partout dit du nombril comme point d’attache entre terre et ciel; on pourra donc ici même suppléer nā́bhiḥ” - though his tr. “quand il se reconnaît dans les (eaux que) voici, s’unissant (à elles)” reflects that interpr. only darkly, at best. The earthly/heavenly connection, in lapidary shorthand, seems to be the intent of our passage, though ‘navel’ is absent. In this particular case I would accept Lüders’s constantly asserted conception of the heavenly waters and their connection to Soma. Here because Soma’s umbilical tie to the heavenly waters (represented by the prn. āsu fem. loc.) is well known, he plunges into the ritual waters - though Lüders (23-39) identifies the two sets of waters exactly oppositely: the āsu are the earthly waters, and the “great waters” (mahī́r apáḥ) the heavenly ones. The other occurrence of saṃdadí- at II.39.7 is more attenuated even than this one.

Note that ví gāhate here forms a ring with prá gāhate in 2b, which might support my view that the great waters are the ones at the ritual.

He is effused and beautified, a God for Gods, by skilful men.
He penetrates the mighty floods collecting all he knows therein.

Der Gott wird von den Werktüchtigen geputzt, für die Götter ausgepreßt. Da er sich bewußt ist, daß er zu ihnen gehört, taucht er in die großen Gewässer ein.

Vom thät’gen wird gereinigt er, der Gott den Göttern ausgepresst, Wenn er sich mit den Fluten trifft, so taucht er in die grossen sich.

Он начищается прекрасно действующими (жрецами),
Бог, выжатый для богов.
Когда он обнаруживает себя в этих (водах), соединяясь (с ними),
Он ныряет в великие воды.

• पवमानः सोमः
• रेभसूनू काश्यपौ
• निचृदनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (सः) पूर्वोक्त परमात्मा (देवः) देव (देवेभ्यः) जो विद्वानों के लिये (सुतः) स्तुत किया गया है, वह (यत्) जब (विदे) साक्षात्कार किया जाता है, तब कर्मयोगी पुरुष (आसु) प्रजाओं में (संददिः) सम्यक् धनों का प्रदाता होता है और तब (महीः, अपः) बड़े-बड़े कर्मों की विपत्तियों को (विगाहते) तैर जाता है॥७॥

भावार्थभाषाः - कर्मयोगी, जो परमात्मोपासक है, वह सब बलों का आश्रय हो सकता है॥७॥

पदार्थान्वयभाषाः - (सः) स परमात्मा (देवः) दिव्यकर्मा (देवेभ्यः, सुतः) यो विद्वद्भ्यः स्तुतः सः (यत्) यदा (विदे) साक्षात्क्रियते तदा कर्मयोगी (आसु) आसु प्रजासु (संददिः) सम्यग्धनस्य प्रदाता भवति, तदैव (महीः, अपः) महतीः कर्मविपत्तीः (वि गाहते) पारयति॥७॥

• देवता - पवमानः सोमः
• ऋषिः - रेभसूनू काश्यपौ
• छन्दः - अनुष्टुप्

सुत᳓ इन्दो पवि᳓त्र आ᳓
नृ᳓भिर् यतो᳓ वि᳓ नीयसे
इ᳓न्द्राय मत्सरि᳓न्तमश्
चमू᳓षु आ᳓ नि᳓ षीदसि

Strata
Archaic

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

Morph
ā́ ← ā́ (invariable)

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

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

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

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

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

ví ← ví (invariable)

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

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

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

ā́ ← ā́ (invariable)

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

ní ← ní (invariable)

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

सु॒तः । इ॒न्दो॒ इति॑ । प॒वित्रे॑ । आ । नृऽभिः॑ । य॒तः । वि । नी॒य॒से॒ ।
इन्द्रा॑य । म॒त्स॒रिन्ऽत॑मः । च॒मूषु॑ । आ । नि । सी॒द॒सि॒ ॥

• suta ← sutaḥ ← su
• [verb noun], nominative, singular
• “press out; su.”

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

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

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

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

• yato ← yataḥ ← yam
• [verb noun], nominative, singular
• “concentrate; grant; restrain; cause; control; offer; cover; raise.”

• vi
• [adverb]
• “apart; away; away.”

• nīyase ← nī
• [verb], singular, Indikativ Pr￤s. Passiv
• “bring; lead; spend; decant; enter (a state); remove; take out; take away; enforce; marry; carry; fill into; bring; learn; go out; add.”

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

• matsarintamaś ← matsarintamaḥ ← matsarintama
• [noun], nominative, singular, masculine

• camūṣv ← camūṣu ← camū
• [noun], locative, plural, feminine
• “army; camū; Camū.”

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

• ni
• [adverb]
• “back; down.”

• ṣīdasi ← sīdasi ← sad
• [verb], singular, Present indikative
• “sit down; break down; slow; sink; crumble; fracture; perish; ride; stop; besiege; tire.”

हे इन्दो सुतः अभिषुतः यतः आयतः सर्वतो विस्तृतस्त्वं नृभिः कर्मनेतृभिर्ऋत्विग्भिः पवित्रे वि नीयसे विशेषेण नीयमानो भवसि । ततः मत्सरिन्तमः अतिशयेन मादयिता त्वम् इन्द्राय इन्द्रार्थं चमूषु चमसेषु आ नि षीदसि ॥ ॥ २६ ॥

English translation:

“When effused, Indu, and collected by the priests, you are guided to the filter; you alight on the cups for Indra, exciting exceeding exhilaration.”

O drop, pressed and held by men, you are led through into the filter. As the one most exhilarating for Indra, you sit down here in the cups.

Pressed, Indu, guided by the men, thou art led to the cleaning sieve.
Thou, yielding Indra highest joy, takest thy seat within the bowls.

Ausgepreßt und von den Männern gezügelt, wirst du, Saft, auf die Seihe abgeleitet. Für Indra setzest du dich als der Berauschendste in den Camugefäßen nieder.

Gepresst, gelenkt von Männern wirst du Indu in das Sieb geführt; Dem Indra als berauschendster, nimmst du in den Gefässen Platz.

Выжатый, о сок сомы, направляемый мужами,
Ты отводишься в цедилку.
Самый опьяняющий для Индры,
Ты усаживаешься в чанах.

• पवमानः सोमः
• रेभसूनू काश्यपौ
• निचृदनुष्टुप्
• गान्धारः

पदार्थान्वयभाषाः - (इन्दो) हे प्रकाशस्वरूप परमात्मन् ! आप (पवित्रे) पवित्र अन्तःकरण में (सुतः) आवाहन किये हुए (नृभिः) कर्मयोगी पुरुषों द्वारा (यतः) साक्षात्कार किये हुए आप (विनीयसे) विशेषरूप से साक्षात्कार को प्राप्त होते हैं, (इन्द्राय) कर्मयोगी के लिये (मत्सरिन्तमः) आनन्दस्वरूप आप (चमूषु) सब प्रकार के बलों में (आनिषीदसि) स्थिर होते हैं॥८॥

भावार्थभाषाः - जो मनुष्य शुद्धान्तःकरण से कर्मयोगयुक्त होता है, परमात्मा उसी की सहायता करता है॥८॥ यह निन्यानवाँ सूक्त और छब्बीसवाँ वर्ग समाप्त हुआ॥

पदार्थान्वयभाषाः - (इन्दो) हे प्रकाशस्वरूपपरमात्मन् ! भवान् (पवित्रे) पूतेऽन्तःकरणे (सुतः) आवाहितः (नृभिः) कर्मयोगिभिः (यतः) साक्षात्कृतः सन् (वि नीयसे) विशेषेण साक्षात्त्वं लभते (इन्द्राय) कर्मयोगिने (मत्सरिन्तमः) आनन्दमयो भवान् (चमूषु) सर्वविधबलेषु (आ नि सीदसि) एत्य तिष्ठति॥८॥ इत्येकोननवतितमं सूक्तं षड्विंशो वर्गश्च समाप्तः॥