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सायण-भाष्यम्
‘क्राणा शिशुः’ इत्यष्टर्चं षष्ठं सूक्तमाप्त्स्य त्रितस्यार्षम् । इदमुत्तराणि चत्वारि सूक्तान्यौष्णिहानि । पवमानः सोमो देवता। तथा चानुक्रम्यते- क्राणाष्टौ त्रित औष्णिहं वै’ इति । गतो विनियोगः ॥
Jamison Brereton
102 (814)
Soma Pavamāna
Trita Āptya
8 verses: uṣṇih The many obscurities in this hymn exist in tension with the clarity of its larger structure: it is a ring composition, with a pāda-length phrase in the first and last verses (1b, 8c) defining the ring: “spurring on the visionary power of truth.” This phrase also sets one of the underlying themes, that Soma during his preparation inspires and creates poetic truth. There is clarity also in the general progression of the hymn, which follows Soma’s journey from the press (vs. 2) and across the filter (vs. 3) to his final preparation (vs. 7). Another theme that runs throughout is that of Soma as a child in relation to his mothers (vss. 1, 4, 7; see also 6), who not only gave him physical birth but also formed him in his ritual rule (see vs. 4).
It must be admitted, however, that much remains puzzling in the hymn. There are a number of problems of syntax and lexicon. The two adjacent appearances of Trita (or “the third one,” vss. 2–3) are also unclear, though they clearly play on the numerals two and three found in those verses. The hymn is ascribed by the Anukramaṇī to Trita Āptya, and so it might be that the poet is simply inserting himself in the poem. But, since Trita Āptya is actually a mythological figure, it is more likely that the Anukramaṇī has assigned the hymn to that figure on the basis of the occurrences of tritá in those two verses.
Jamison Brereton Notes
On the structure of this hymn, see published introduction. As just noted, the 8 8 / 8 4 variant of Uṣṇih is found throughout the hymn.
01 क्राणा शिशुर्महीनाम् - उष्णिक्
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क्राणा᳓ शि᳓शुर् मही᳓नां᳐
हिन्व᳓न्न् ऋत᳓स्य दी᳓धितिम्
वि᳓श्वा प᳓रि प्रिया᳓ भुवद् अ᳓ध द्विता᳓
मूलम् ...{Loading}...
क्रा॒णा शिशु॑र्म॒हीनां॑ हि॒न्वन्नृ॒तस्य॒ दीधि॑तिम् ।
विश्वा॒ परि॑ प्रि॒या भु॑व॒दध॑ द्वि॒ता ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - पवमानः सोमः
- ऋषिः - त्रितः
- छन्दः - उष्णिक्
Thomson & Solcum
क्राणा᳓ शि᳓शुर् मही᳓नां᳐
हिन्व᳓न्न् ऋत᳓स्य दी᳓धितिम्
वि᳓श्वा प᳓रि प्रिया᳓ भुवद् अ᳓ध द्विता᳓
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M;; line affected by realignment
genre M;; line affected by realignment;; repeated line
Morph
krāṇā́ ← √kr̥- (root)
{case:NOM, gender:M, number:SG, tense:AOR, voice:MED}
mahī́nām ← máh- (nominal stem)
{case:GEN, gender:F, number:PL}
śíśuḥ ← śíśu- (nominal stem)
{case:NOM, gender:M, number:SG}
dī́dhitim ← dī́dhiti- (nominal stem)
{case:ACC, gender:F, number:SG}
hinván ← √hi- (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:ACT}
r̥tásya ← r̥tá- (nominal stem)
{case:GEN, gender:N, number:SG}
bhuvat ← √bhū- (root)
{number:SG, person:3, mood:INJ, tense:AOR, voice:ACT}
pári ← pári (invariable)
priyā́ ← priyá- (nominal stem)
{case:ACC, gender:N, number:PL}
víśvā ← víśva- (nominal stem)
{case:ACC, gender:N, number:PL}
ádha ← ádha (invariable)
dvitā́ ← dvitā́ (invariable)
पद-पाठः
क्रा॒णा । शिशुः॑ । म॒हीना॑म् । हि॒न्वन् । ऋ॒तस्य॑ । दीधि॑तिम् ।
विश्वा॑ । परि॑ । प्रि॒या । भु॒व॒त् । अध॑ । द्वि॒ता ॥
Hellwig Grammar
- krāṇā
- [adverb]
- śiśur ← śiśuḥ ← śiśu
- [noun], nominative, singular, masculine
- “child; young; baby; śiśu [word]; Śiśu; male child; fetus.”
- mahīnāṃ ← mahīnām ← mahi
- [noun], genitive, plural, feminine
- “great; firm.”
- hinvann ← hinvan ← hi
- [verb noun], nominative, singular
- “impel; send; spur; stimulate; urge.”
- ṛtasya ← ṛta
- [noun], genitive, singular, neuter
- “truth; order; fixed order; ṛta [word]; law; custom; custom.”
- dīdhitim ← dīdhiti
- [noun], accusative, singular, feminine
- “beam.”
- viśvā ← viśva
- [noun], accusative, plural, neuter
- “all(a); whole; complete; each(a); viśva [word]; completely; wholly.”
- pari
- [adverb]
- “from; about; around.”
- priyā ← priya
- [noun], accusative, plural, neuter
- “beloved; pleasant; dear; fond(p); wanted; priya [word]; favorite; good; liked; suitable; proper.”
- bhuvad ← bhuvat ← bhū
- [verb], singular, Aorist inj. (proh.)
- “become; be; originate; transform; happen; result; exist; be born; be; be; come to life; grow; elapse; come to mind; thrive; become; impend; show; conceive; understand; stand; constitute; serve; apply; behave.”
- adha
- [adverb]
- “then; and; therefore; now.”
- dvitā
- [adverb]
- “again.”
सायण-भाष्यम्
क्राणा। करोतेः शानचि ‘बहुलं छन्दसि ’ इति विकरणस्य लुक् । ‘सुपां सुलुक् इति सुप आकारादेशः । यज्ञं कुर्वाणः महीनां महतीनां मंहनीयानां वा अपां शिशुः पुत्रस्थानीयः सोमः ऋतस्य यज्ञस्य दीधितिं प्रकाशकं धारकं वा स्वीयं रसं हिन्वन् प्रेरयन् विश्वा सर्वाणि प्रिया प्रियाणि हवींषि परि भुवत् परिभवति व्याप्नोति । अध अपि च द्विता द्विधा भवति । दिवि च पृथिव्यां च वर्तत इत्यर्थः ॥
Wilson
English translation:
“Performing (sacred rites) the child of the great (waters) sending forth the lustre of the sacrifice (Soma) produces all acceptable (oblations) and (abides) in the two worlds.”
Jamison Brereton
Through his action the child of the great (rivers), spurring on the visionary power of truth,
encompasses all dear things—now once again.
Jamison Brereton Notes
On krāṇā́as instr. see comm. ad IX.86.19. It is echoed by the instr. krátvā in the ring-compositional final vs., 8a. As noted ad IX.86.19, with Lüders and Renou (see also Tichy Kl.Sch 210) but contra Geldner, I construe mahī́nām with śíśuḥ here.
As noted in the published introduction, the phrase hinvánn ṛtásya dī́dhitim in b forms a ring with the same phrase in the final vs. of the hymn, 8c. Both occurrence fill a pāda, but the repetition in 8 is followed by the 4-syl. extension prā́dhavaré (i.e., prá adhvaré), which needs to be integrated into the clause.
It is not entirely clear what “all the dear things” are that Soma encompasses in c, but on the basis of vs. 2 they may be Soma’s domains (dhā́man-) or places, i.e., the various stations on the ritual ground that the soma passes through.
The 4-syl. extension in this vs., ádha dvitā́, has the look of a new syntactic unit, since ádha is almost always pāda/clause initial, but it also has to be integrated into what precedes.
Griffith
THE Child, when blended with the streams, speeding the plan of sacrifice,
Surpasses all things that are dear, yea, from of old.
Geldner
Unter Mitwirkung der großen Ströme hat der Junge, die Erkenntnis des Gesetzes fördernd, alle lieben Formen umfaßt - nun abermals.
Grassmann
Der grossen Fluten kräft’ger Spross, er, der des Opfers Andacht hegt, Umfange alles Liebe uns, – besonders jetzt.
Elizarenkova
Действуя (по своей природе), дитя великих (рек),
Возбуждая силу видения вселенского закона,
Он охватил все любимые (вещи), и (это) с самого начала.
अधिमन्त्रम् (VC)
- पवमानः सोमः
- त्रितः
- निचृदुष्णिक्
- ऋषभः
आर्यमुनि - विषयः
अब परमात्मा के गुणों द्वारा उसकी उपासना कथन करते हैं।अब प्रकृति और जीवरूप से द्वैत का वर्णन करते हैं।
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - (शिशुः) अति प्रशंसनीय परमात्मा (महीनाम्) बड़े से बड़े पृथिव्यादि लोकों को (क्राणा) रचता हुआ (ऋतस्य) सच्चाई के (दीधितिम्) प्रकाश को (हिन्वन्) प्रेरित करता है और वह (विश्वा, परि) सब लोगों के ऊपर (प्रिया) प्रियभाव (भुवत्) प्रकट करता है (अध) और (द्विता) द्वैतभाव से प्रकृति और जीव द्वारा इस संसार की रक्षा करता है॥१॥
आर्यमुनि - भावार्थः
भावार्थभाषाः - इस मन्त्र में द्वैतवाद का वर्णन स्पष्टरीति से किया गया है ॥१॥
आर्यमुनि (सं) - विषयः
अथपरमात्मनोगुणगुणिभावेनउपासनमुपदिश्यते। (अथ प्रकृतेर्जीवस्य च द्वैतं वर्ण्यते)
आर्यमुनि (सं)- पदार्थः
पदार्थान्वयभाषाः - (शिशुः) प्रशस्यः स परमात्मा (महीनाम्) महतः पृथिव्यादिलोकान् (क्राणा) रचयन् (ऋतस्य) सत्यतायाः (दीधितिम्)प्रकाशं(हिन्वन्)प्रेरयति अथ च (विश्वा परि) सर्वजनेषु(प्रिया) प्रियत्वं (भुवत्) प्रकटयति(अध) अथ (द्विता) द्वैतभावेनजीवेनप्रकृत्याचलोकंरक्षति॥१॥
02 उप त्रितस्य - उष्णिक्
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उ᳓प त्रित᳓स्य पाषि᳓योर्
अ᳓भक्त य᳓द् गु᳓हा पद᳓म्
यज्ञ᳓स्य सप्त᳓ धा᳓मभिर् अ᳓ध प्रिय᳓म्
मूलम् ...{Loading}...
उप॑ त्रि॒तस्य॑ पा॒ष्यो॒३॒॑रभ॑क्त॒ यद्गुहा॑ प॒दम् ।
य॒ज्ञस्य॑ स॒प्त धाम॑भि॒रध॑ प्रि॒यम् ॥
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अधिमन्त्रम् - sa
- देवता - पवमानः सोमः
- ऋषिः - त्रितः
- छन्दः - उष्णिक्
Thomson & Solcum
उ᳓प त्रित᳓स्य पाषि᳓योर्
अ᳓भक्त य᳓द् गु᳓हा पद᳓म्
यज्ञ᳓स्य सप्त᳓ धा᳓मभिर् अ᳓ध प्रिय᳓म्
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M;; line affected by realignment
genre M;; line affected by realignment
Morph
pāṣyòḥ ← pāṣyà- (nominal stem)
{case:LOC, gender:N, number:DU}
tritásya ← tritá- (nominal stem)
{case:GEN, gender:M, number:SG}
úpa ← úpa (invariable)
ábhakta ← √bhaj- (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:MED}
gúhā ← gúhā (invariable)
padám ← padá- (nominal stem)
{case:NOM, gender:N, number:SG}
yát ← yá- (pronoun)
{case:NOM, gender:N, number:SG}
dhā́mabhiḥ ← dhā́man- (nominal stem)
{case:INS, gender:N, number:PL}
saptá ← saptá- (nominal stem)
{case:INS, gender:M, number:PL}
yajñásya ← yajñá- (nominal stem)
{case:GEN, gender:M, number:SG}
ádha ← ádha (invariable)
priyám ← priyá- (nominal stem)
{case:NOM, gender:N, number:SG}
पद-पाठः
उप॑ । त्रि॒तस्य॑ । पा॒ष्योः॑ । अभ॑क्त । यत् । गुहा॑ । प॒दम् ।
य॒ज्ञस्य॑ । स॒प्त । धाम॑ऽभिः । अध॑ । प्रि॒यम् ॥
Hellwig Grammar
- upa
- [adverb]
- “towards; on; next.”
- tritasya ← trita
- [noun], genitive, singular, masculine
- “Trita.”
- pāṣyor ← pāṣyoḥ ← pāṣi
- [noun], locative, dual, feminine
- abhakta ← bhaj
- [verb], singular, Athematic s aor. (Ind.)
- “eat; enjoy; enter (a state); worship; love; flee; possess; fall to one’s share; partake; share; get; approach; love; use.”
- yad ← yat ← yad
- [noun], nominative, singular, neuter
- “who; which; yat [pronoun].”
- guhā
- [adverb]
- “secretly.”
- padam ← pada
- [noun], nominative, singular, neuter
- “word; location; foot; footprint; pada [word]; verse; footstep; metrical foot; situation; dwelling; state; step; mark; position; trace; construction; animal foot; way; moment; social station; topographic point; path; residence; site; topic.”
- yajñasya ← yajña
- [noun], genitive, singular, masculine
- “yajña; religious ceremony; Vishnu; yajña [word]; Yajña; Shiva.”
- sapta ← saptan
- [noun], accusative, singular, neuter
- “seven; seventh.”
- dhāmabhir ← dhāmabhiḥ ← dhāman
- [noun], instrumental, plural, neuter
- “domain; dwelling; law; appearance; light; race; agreement; color; location.”
- adha
- [adverb]
- “then; and; therefore; now.”
- priyam ← priya
- [noun], accusative, singular, neuter
- “beloved; pleasant; dear; fond(p); wanted; priya [word]; favorite; good; liked; suitable; proper.”
सायण-भाष्यम्
त्रितस्य मम यज्ञे गुहा गुहायां हविर्धाने वर्तमानयोः पाष्योः पाषाणवद्दृढयोरधिषवणफलकयोः पदं स्थानं सोमः यत् यदा उप अभक्त समभजत अध अनन्तरं यज्ञस्य धामभिः धारकैः सप्त सप्तभिश्छन्दोभिर्गायत्र्यादिभिः प्रियं प्रीणयितारं सोममभिष्टुबन्ति ऋत्विजः । अपि वा । सप्त सर्पणशीलैर्वसतीवर्यादिभिरुदकैः सोममभिषुण्वन्ति ॥
Wilson
English translation:
“When the Soma has been taken the secret station of the grinding stones (at the sacrifice) of Trita, then with the seven supports of the sacrifice (the priests praise) the conciliating (Soma).”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
With the seven supports of the sacrifice: i.e., with the seven metres; or, deriving sapta from. sṛp, they effuse the Soma with the vasatīvarī water
Jamison Brereton
In the two “jaws” [?] [=soma press?] of Trita [/the third one], when he [=Soma] took to the hidden track,
(he traveled) through the seven domains of the sacrifice—now, right to his own dear (place).
Jamison Brereton Notes
On pāṣī́- see comm. ad I.56.6, the only other occurrence of this stem. In both instances it is dual and seems to refer to a twinned body part. Under this analysis in this passage the body part is metaphorical, referring to the two “jaws” of the soma press, a metaphor also found in the later ritual literature. See Geldner (n. 2a) on this interpr., also fld. by Renou
The syntax of the vs. as a whole is very puzzling, and the published translation differs from the way Geldner/Renou (also Klein DGRV II.128-29) configure its parts - though I recognize the problem inherent in my old interpr. The overarching question that will govern how the details are interpr. is what to do with pāda b. In particular, is ábhakta the verb of the main cl., with immed. flg. yád gúhā padám a self-contained nominal rel.
cl. dependent on the main cl, or is ábhakta part of the yád cl., with postposed subordinator yád? Either of these is syntactically possible; Geldner/Renou opt for the former, I for the latter. Cf. for the former Renou’s “Entre les deux machoires de T., (le soma) a eu part au séjour (qui est) dans la cachette.” Geldner’s tr. simply elides the yád: “In des Trita Kinnladen (?) hat er seine geheime Stufe erreicht.” There are several problems with this interpr. First (and perhaps least problematic): úpa at the beg. of the vs. then appears to be a preverb in tmesis with ábhakta, but úpa √bhaj is not found anywhere else, either in the RV or elsewhere in Skt. (to judge from MonWms). For a small set of passages incl. this one, Grassmann allows for úpa with following loc. in the sense “bei, auf,” and this is probably the way to go if one accepts the Geldner/Renou configuration—to take úpa as a preposition, rather than positing an otherwise unattested lexeme úpa √bhaj. For my interpr. of úpa in the published translation, see below.
The sense that must be attributed to ábhakta (usually ‘have a share, share in’) under their interpr. is stretched. Geldner simply tr. “hat … erreicht,” which is hard to reconcile with the normal usages of the root. In this he follows Grassmann: “6) me. einen Ort oder Gegenstand [A.] erreichen, hingelangen,” but Grassmann assigns this contextually generated usage to this passage alone. Renou’s “a eu part au séjour” is attentive to the meaning of the root, but what does the tr. actually mean? Then there is the question of what to do with the rest of the verse after these 1st two pādas, which in Geldner/Renou/Klein’s various renderings gets loosely attached to what precedes with no logical or syntactic connection. Cf., e.g., Klein’s tr. of the whole vs.: “In the two stones of Trita (Soma) has taken for himself a place (of refuge) which is hidden, together (with) the seven orders of the worship, and dear." My published interpr. starts with the other configuration of pāda b sketched above, that the pāda is a syntactic unit, a subord. cl. marked by yád with ábhakta as its verb.
I further take ábhakta … padám to be an instance of the rare idiom PATH + √bhaj (med.) ‘take to the path’, found in VII.39.1 bhejā́te … pánthām, VII.18.16 bhejé pathó vartaním; see comm. ad VII.18.16. Taking padá- as ‘track’, we arrive at a tr.
of b “when he took to the hidden track” - meaning, in my view, when Soma set out on his journey of ritual preparation after being pressed.
As for verse-initial úpa, elsewhere in IX it’s almost always used with a verb of motion (usually √yā) with acc. goal: cf. esp. the repeated phrase GEN úpa yāti niṣkrtám̥ “he goes the rendezvous with X.” I therefore supply a verb of motion here, with the goal reached only at the end of the vs. in acc. priyám “his own dear (place/domain [perhaps supply dhā́ma]).” The intermediate instr. phrase yajñásya saptá dhā́mabhiḥ is, by this interpr., an instr. of extent of space and indicates the course of his journey, “through the seven domains of the sacrifice.” The 4-syllable extension ádha priyám, like ádha dvitā́in vs. 1, puts some syntactic distance between priyám and the rest of the vs. Here it might help indicate the arduous nature of the journey and the achievement of arriving at the goal, as my “now right to his own dear (place)” is meant to convey.
This interpr. seems to me to provide a more satisfactory account of the vs. than the other alternative. However, it has one major drawback: the yád clause of b is embedded within the main clause, which occupies pādas a, c (/d). If I follow this interpr., there is no way of avoiding this violation of standard practice, whereas in the Geldner/Renou/Klein interpr. yád gúhā padám is a nominal cl., which is permitted internally. Weighing the two alternatives, I still find myself inclined to my own, though I don’t have an explanation for the problematic embedding. That there appears to be a parenthetic inserted clause in the next vs. may indicate that this hymn is somewhat more lax about the combination of syntactic units than we usually meet with.
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Jamison Brereton Notes
Trita figures in these two vss. Although the name Trita has several different referents, or at least several different roles, in the RV, in Maṇḍala IX he is the archetypal soma presser: see esp. comm. ad IX.37.4. In these two vss. there is also a play on the literal sense of tritá- ‘third’, which is played off against the dual pāṣyòḥ in 2a and the numeral trī́ṇi ‘three’ in 3a. The Anukr. ascribes this hymn to Trita Āptya, a mythical figure most prominent in X.8, but this ascription is presumably based on the occurrence of tritá- in vss. 2-3. Trita Āptya is credited with several other hymns in the RV, incl., in this maṇḍala, IX.33-34.
Griffith
The place, near the two pressing-stones of Trita, hath he occupied,
Secret and dear through seven lights of sacrifice.
Geldner
In des Trita Kinnladen hat er seine geheime Stufe erreicht, mit den sieben Formen des Opfers - nunmehr seine liebe Stufe.
Grassmann
Bei Trita’s Steinen nahm er ein den Ort, der im Verborgnen ist, Durch sieben Opferbräuche da, – den lieblichen.
Elizarenkova
В челюстях Триты
Он воспользовался местом, которое (хранится) в тайне,
Вместе с семью формами жертвоприношения и (своим) любимым (местом).
अधिमन्त्रम् (VC)
- पवमानः सोमः
- त्रितः
- निचृदुष्णिक्
- ऋषभः
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - (पाष्योः) प्रकृति और पुरुषरूपी जो दृढ़ अधिकरण हैं, उन के आधार पर (त्रितस्य) तीनों गुणों के (पदं) पद को (उपाभक्त) सेवन किया (यत्) जो पद (गुहा) प्रकृतिरूपी गुहा में (यज्ञस्य) परमात्मा के सम्बन्ध से (सप्तधामभिः) महत्तत्त्वादि सातों प्रकृतियों द्वारा (अध, प्रियं) अत्यन्त प्रियता को धारण करता है॥२॥
आर्यमुनि - भावार्थः
भावार्थभाषाः - इस मन्त्र में महत्तत्त्वादि कार्य्य-कारणों द्वारा सृष्टि का निरूपण किया गया है ॥२॥
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - (पाष्योः) प्रकृतिपुरुषरूपदृढाधिकरणमाश्रित्य (त्रितस्य) गुणत्रयस्य (पदम्) स्थानं (उपाभक्त)समसेवत(यत्) यत् पदं (गुहा) प्रकृतिरूपगुहायां (यज्ञस्य) परमात्मसम्बन्धेन (सप्तधामभिः) महत्तत्त्वादिभिः सप्तभिरपि प्रकृतिभिः (अध,प्रियम्) अतिप्रियतांधारयति॥२॥
03 त्रीणि त्रितस्य - उष्णिक्
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त्री᳓णि त्रित᳓स्य धा᳓रया
पृष्ठे᳓षु ए᳓रया रयि᳓म्
मि᳓मीते अस्य यो᳓जना वि᳓ सुक्र᳓तुः
मूलम् ...{Loading}...
त्रीणि॑ त्रि॒तस्य॒ धार॑या पृ॒ष्ठेष्वेर॑या र॒यिम् ।
मिमी॑ते अस्य॒ योज॑ना॒ वि सु॒क्रतुः॑ ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - पवमानः सोमः
- ऋषिः - त्रितः
- छन्दः - उष्णिक्
Thomson & Solcum
त्री᳓णि त्रित᳓स्य धा᳓रया
पृष्ठे᳓षु ए᳓रया रयि᳓म्
मि᳓मीते अस्य यो᳓जना वि᳓ सुक्र᳓तुः
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M;; line affected by realignment
genre M;; line affected by realignment
Morph
dhā́rayā ← dhā́rā- 1 (nominal stem)
{case:INS, gender:F, number:SG}
trī́ṇi ← trí- (nominal stem)
{case:ACC, gender:N, number:PL}
tritásya ← tritá- (nominal stem)
{case:GEN, gender:M, number:SG}
ā́ ← ā́ (invariable)
īraya ← √īr- (root)
{number:SG, person:2, mood:IMP, tense:PRS, voice:ACT}
pr̥ṣṭhéṣu ← pr̥ṣṭhá- (nominal stem)
{case:LOC, gender:N, number:PL}
rayím ← rayí- ~ rāy- (nominal stem)
{case:ACC, gender:M, number:SG}
asya ← ayám (pronoun)
{case:GEN, gender:M, number:SG}
mímīte ← √mā- 1 (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:MED}
yójanā ← yójana- (nominal stem)
{case:ACC, gender:N, number:PL}
sukrátuḥ ← sukrátu- (nominal stem)
{case:NOM, gender:M, number:SG}
ví ← ví (invariable)
पद-पाठः
त्रीणि॑ । त्रि॒तस्य॑ । धार॑या । पृ॒ष्ठेषु॑ । आ । ई॒र॒य॒ । र॒यिम् ।
मिमी॑ते । अ॒स्य॒ । योज॑ना । वि । सु॒ऽक्रतुः॑ ॥
Hellwig Grammar
- trīṇi ← tri
- [noun], accusative, plural, neuter
- “three; tri/tisṛ [word].”
- tritasya ← trita
- [noun], genitive, singular, masculine
- “Trita.”
- dhārayā ← dhārā
- [noun], instrumental, singular, feminine
- “flush; flow; current; spring; fountain.”
- pṛṣṭheṣv ← pṛṣṭheṣu ← pṛṣṭha
- [noun], locative, plural, neuter
- “back; top; top; surface; shell; peak; Pṛṣṭha; flat roof; pṛṣṭha [word]; back; roof.”
- erayā ← eraya ← eray ← √īr
- [verb], singular, Present imperative
- rayim ← rayi
- [noun], accusative, singular, masculine
- “wealth; property.”
- mimīte ← mā
- [verb], singular, Present indikative
- “weigh; measure; total; last; weigh; measure; give away; transform.”
- asya ← idam
- [noun], genitive, singular, masculine
- “this; he,she,it (pers. pron.); here.”
- yojanā ← yojana
- [noun], accusative, plural, neuter
- “yojana; use; yojana [word]; team.”
- vi
- [adverb]
- “apart; away; away.”
- sukratuḥ ← su
- [adverb]
- “very; well; good; nicely; beautiful; su; early; quite.”
- sukratuḥ ← kratuḥ ← kratu
- [noun], nominative, singular, masculine
- “yajña; decision; plan; deliberation; intelligence; Kratu; will; kratu [word]; desire; resoluteness; ritual.”
सायण-भाष्यम्
हे सोम त्रितस्य मम यज्ञस्य स्वभूतानि त्रीणि सवनानि धारया आत्मीयया विधारय । किंच पृष्ठेषु सामसु रयिं दातारमिन्द्रम् आ ईरय आगमय । सुक्रतुः सुप्रज्ञः स्तोता अस्य इन्द्रस्य योजना योजनानि योजनकारीणि स्तोत्राणि वि मिमीते करोति । यस्मादेवं तस्मादिन्द्रं सामसु प्रेरयेत्यर्थः ॥
Wilson
English translation:
“(Support, Soma) with your stream Trita’s three (oblations); cause the giver of riches (Indra) to come to the sacred songs. The intelligent (praiser) of this (Indra) measures out hymns.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
I.e., yojanāni which may also mean, roads or stages; in RV.1.018.05, yojanā = a means for inducing the gods to yoke their horses, i.e., a hymn
Jamison Brereton
(Across) the three (filters), on the backs of Trita (“the third one”), in a stream—rouse wealth!—
he measures out the stages of his journey—the very resolute one.
Jamison Brereton Notes
This vs., too, gives the initial impression of a random series of elements strung together, which are difficult to construe with each other. Note, for ex., that ab contains five different nominal forms in four different cases, which cannot easily be connected. I take the vs. as a whole as a restatement of vs. 2, or an extension of it - describing the progress of Soma through his ritual preparation. The vs. is discussed at length by Oldenberg, in part responding to a treatment of it by Macdonell in JRAS 1893.
With trī́ṇi I supply ‘filters’, on the basis of IX.73.8 and IX.97.55 (see comm. ad locc.); see also the three seats (trī ṣadhásthā) in the next hymn (IX.103.2) in the same verse with sheep’s fleece filters. The same interpr. is shared by Oldenberg (tentatively) and Renou, while Geldner construes trī́ṇi with yójanā in c, which has the merit of not requiring supplied material, but the referent is fairly distant from its adj. (the basis of Oldenberg’s objection to this interpr.).
The next question is on what does gen. tritásya depend. I take it with pṛṣṭhéṣu ‘on the backs’ on the basis of IX.37.4 tritásyā́dhi sā́navi “on the back of Trita” (with a different word for ‘back’). See comm. ad IX.37.4. So also Oldenberg, while Renou construes it with both trī́ṇi and pṛṣṭhéṣu and Geldner with trī́ṇi. The displacement of tritásya from its headnoun can be easily explained by the desire to juxtapose ‘three’ and (lit.) ‘third’: trī́ṇi tritásya.
The real problem in this hemistich, however, is what to do with the impv.
érayā and the acc. rayím. The verb doesn’t fit easily into the ritual context nor does the acc. ‘wealth’. See Oldenberg for various possibilities, none of which he particularly likes. Renou makes a valiant attempt to make ab into a single cl., but the semantically and syntactically ill-suited awkwardness is apparent: “Stimule avec (ton) jet les trois (filtres) de Trita, (pour procurer) la richesse sur les (trois) dos (de Trita).” For one thing ‘stimulating’ or ‘rousing’ the filters isn’t a standard (or even non-standard) action at the soma sacrifice, and his parenthetic “(pour procurer)” glosses over the fact that rayím has no syntactic connection to the rest of the clause.
For this reason I reluctantly accept Geldner’s solution (considered but disfavored by Oldenberg), to take the impv. as part of a parenthetical clause, though I restrict that clause more than he does. He takes all of b as parenthetical: “—auf deinem Rücken bringe Reichtum her—” while I would limit it to the impv. + ACC.: —“rouse wealth!—” Although I am loath to solve syntactic problems by a wholesale positing of parentheticals, this seems the least objectionable way to deal with ab. It is not clear to me who the addressee of the impv. is, nor do any of the standard interpr.
seem to worry about this question. I very much doubt that it is Soma, who is otherwise referred to only in the 3rd ps. throughout the hymn, until the final vs.; I find it unlikely that this hymn-length consistency and the dramatic contrast created by the switch in persons in the final vs. would be violated by a seemingly irrelevant impv. just here. The most likely addressee is a ritual officiant of some sort. On a possible interpr. of the short impv. phrase see comm. on the next vs. The 2nd hemistich is, by contrast, relatively straightforward and, like 2cd, sketches the length of the territory Soma traverses, with the verb ví √mā ‘measure out’ and yójana-, a measure of distance. The preverb ví is in tmesis and takes its position after the verb at the beginning of the final, short pāda.
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Jamison Brereton Notes
Trita figures in these two vss. Although the name Trita has several different referents, or at least several different roles, in the RV, in Maṇḍala IX he is the archetypal soma presser: see esp. comm. ad IX.37.4. In these two vss. there is also a play on the literal sense of tritá- ‘third’, which is played off against the dual pāṣyòḥ in 2a and the numeral trī́ṇi ‘three’ in 3a. The Anukr. ascribes this hymn to Trita Āptya, a mythical figure most prominent in X.8, but this ascription is presumably based on the occurrence of tritá- in vss. 2-3. Trita Āptya is credited with several other hymns in the RV, incl., in this maṇḍala, IX.33-34.
Griffith
Urge to three courses, on the heights of Trita, riches in a stream.
He who is passing wise measures his courses out.
Geldner
Die drei Strecken des Trita durchmißt er mit seinem Strome - auf deinem Rücken bringe Reichtum her! - seine drei Wegstrecken, - der Einsichtsvolle.
Grassmann
Bring durch drei Stätten Trita’s her im Strom auf deinen Rücken Schatz; Es misst des Trita Bahnen aus – der treffliche.
Elizarenkova
(Очищаясь) потоком (через) три (цедилки) Триты,
Приведи в движение богатство на трех спинах!
Он измеряет свои расстояния, наделенный силой духа.
अधिमन्त्रम् (VC)
- पवमानः सोमः
- त्रितः
- निचृदुष्णिक्
- ऋषभः
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - (त्रितस्य, धारया) तीनों गुणों की धारणारूप शक्ति से (पृष्ठेषु) इसब्रह्माण्ड में (त्रीणि) तीन प्रकार के भूतों को (ईरय) प्रेरणा करता हुआ परमात्मा (रयिं) ऐश्वर्य्य को (मिमीते) उत्पन्न करता है, (सुक्रतुः) शोभन प्रज्ञावाला परमात्मा (अस्य, योजना) इस ब्रह्माण्ड की योजना करता है॥३॥
आर्यमुनि - भावार्थः
भावार्थभाषाः - प्रकृति के सत्त्व, रज, तम, तीनों गुणों द्वारा परमात्मा इस ब्रह्माण्ड की रचना करता है ॥३॥
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - (त्रितस्य,धारया) गुणत्रयस्य धारणाशक्त्या (पृष्ठेषु) ब्रह्माण्डे (त्रीणि) त्रीणि भूतानि(ईरय) प्रेरयन्परमात्मा (रयिम्)ऐश्वर्यम् (मिमीते) उत्पादयति (सुक्रतुः) सुप्रज्ञः स च(अस्य, योजना) अस्य ब्रह्माण्डस्य योजनां करोति॥३॥
04 जज्ञानं सप्त - उष्णिक्
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जज्ञानं᳓ सप्त᳓ मात᳓रो
वेधा᳓म् अशासत श्रिये᳓
अयं᳓ ध्रुवो᳓ रयीणां᳐᳓ चि᳓केत य᳓त्
मूलम् ...{Loading}...
ज॒ज्ञा॒नं स॒प्त मा॒तरो॑ वे॒धाम॑शासत श्रि॒ये ।
अ॒यं ध्रु॒वो र॑यी॒णां चिके॑त॒ यत् ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - पवमानः सोमः
- ऋषिः - त्रितः
- छन्दः - उष्णिक्
Thomson & Solcum
जज्ञानं᳓ सप्त᳓ मात᳓रो
वेधा᳓म् अशासत श्रिये᳓
अयं᳓ ध्रुवो᳓ रयीणां᳐᳓ चि᳓केत य᳓त्
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M;; line affected by realignment
genre M;; line affected by realignment
Morph
jajñānám ← √janⁱ- (root)
{case:NOM, gender:M, number:SG, tense:PRF, voice:MED}
mātáraḥ ← mātár- (nominal stem)
{case:NOM, gender:F, number:PL}
saptá ← saptá- (nominal stem)
{case:NOM, gender:M, number:PL}
aśāsata ← √śās- (root)
{number:PL, person:3, mood:IND, tense:IPRF, voice:MED}
śriyé ← śrī́- (nominal stem)
{case:DAT, gender:F, number:SG}
vedhā́m ← vedhás- (nominal stem)
{case:GEN, gender:M, number:PL}
ayám ← ayám (pronoun)
{case:NOM, gender:M, number:SG}
dhruváḥ ← dhruvá- (nominal stem)
{case:NOM, gender:M, number:SG}
rayīṇā́m ← rayí- ~ rāy- (nominal stem)
{case:GEN, gender:M, number:PL}
cíketa ← √cit- (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:ACT}
yát ← yá- (pronoun)
{case:NOM, gender:N, number:SG}
पद-पाठः
ज॒ज्ञा॒नम् । स॒प्त । मा॒तरः॑ । वे॒धाम् । अ॒शा॒स॒त॒ । श्रि॒ये ।
अ॒यम् । ध्रु॒वः । र॒यी॒णाम् । चिके॑त । यत् ॥
Hellwig Grammar
- jajñānaṃ ← jajñānam ← jan
- [verb noun], accusative, singular
- “become; originate; be born; transform; happen; result; grow; beget; produce; create; conceive; separate; cause; give birth; grow; produce; generate; be; become; arise; come on.”
- sapta ← saptan
- [noun], nominative, singular, neuter
- “seven; seventh.”
- mātaro ← mātaraḥ ← mātṛ
- [noun], nominative, plural, feminine
- “mother; mātṛkā; mātṛ [word]; parent; Salvinia cucullata Roxb.; Citrullus colocynthis Schrad.; cow.”
- vedhām ← vedhas
- [noun], accusative, singular, masculine
- “Brahma; creator; believer [worshipper]; Vishnu.”
- aśāsata ← śās
- [verb], plural, Imperfect
- “teach; govern; command; order; control; tell; recommend; chastize; instruct.”
- śriye ← śrī
- [noun], dative, singular, feminine
- “mister; Ms.; Lakshmi; good fortune; well-being; magnificence; glory; beauty; Aegle marmelos (Linn.) Correa; dignity; power; śrī [word]; śrī; prosperity; auspiciousness.”
- ayaṃ ← ayam ← idam
- [noun], nominative, singular, masculine
- “this; he,she,it (pers. pron.); here.”
- dhruvo ← dhruvaḥ ← dhruva
- [noun], nominative, singular, masculine
- “certain; fixed; permanent; changeless; firm; safe; resident; immovable; fixed; fixed; vital; faithful.”
- rayīṇāṃ ← rayīṇām ← rayi
- [noun], genitive, plural, masculine
- “wealth; property.”
- ciketa ← cit
- [verb], singular, Perfect indicative
- “notice; observe; attend to; intend.”
- yat
- [adverb]
- “once [when]; because; that; if; how.”
सायण-भाष्यम्
जज्ञानं प्रादुर्भूतं वेधां कर्मणो विधातारं सोमं सप्त सप्तसंख्याकाः मातरः गङ्गाद्या नद्यः सप्त छन्दांसि वा श्रिये यजमानानामैश्वर्यार्थम् अशासत अनुशासति अनुशासनं कुर्वन्ति । शास्तेर्लङि व्यत्ययेनात्मनेपदम् । यत् यस्मात् ध्रुवः अयं सोमः रयीणां धनानि चिकेत जानाति तस्मादस्यानुशासने कृते यजमानानां धनादिसमृद्धिर्भवति ॥
Wilson
English translation:
“The seven mothers instrumental uct the (Soma) the instrumental tutor (of the sacrifice) when born for the prosperity (of the worshippers) to that this firm Soma is cognizant of riches. [”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
The seven mothers instrumental uct the (Soma) the instrumental tutor (of the sacrifice) when born for the prosperity (of the worshippers) to that this firm Soma is cognizant of riches. [
Jamison Brereton
The seven mothers [=rivers?] instructed him as a ritual adept, when he was born for splendor.
This one is the enduring (treasure) of treasures, since he paid attention (to his mothers).
Jamison Brereton Notes
The “seven mothers” (saptá mātáraḥ) are presumably the rivers (contra Geldner n. 4ab, who prefers dhītí- or ‘sisters’), which we also met in vs. 1 as the “great (fem.) ones.” Their appearance here strengthens the likelihood that mahī́nām in 1a is dependent on śíśuḥ; see comm. there.
On vedhā́m instead of expected vedhásam see comm. ad IX.26.3.
The other two occurrences of śriyé in IX (IX.94.4, 104.1) are associated with birth/child: IX.94.4 śriyé jātáḥ and, in the next hymn, IX.104.1 śíśuṃ ná … śriyé. I therefore construe jajñānám … śriyé together, despite their polarized positions at the two ends of the hemistich.
As Geldner points out (n. 4c), dhruvá- can modify rayí- (IV.2.7 and, in this maṇḍala, IX.20.4). I therefore think dhruvó rayīṇā́m is abbreviated from dhruvó
*rayír rayīṇā́m. Unfortunately in Engl. “enduring wealth of wealths” is too awkward to be parsable, hence my “(treasure) of treasures.” Even more unfortunately the switch in the Engl. obscures the relationship of this vs. to the preceding one. In the context of this vs. the imperative clause “rouse wealth!” (érayā rayím) in 3b can be reinterp. as tantamount to “rouse Soma!” since Soma here is identified as rayí-, in fact the best rayí-.
The 4-syl. addendum pāda is a self-contained subordinate clause, cikéta yát, as is the identically structured juṣánta yát in the next vs. (5d). The poet uses the unusual metrical pattern to his advantage in this hymn. Both Geldner and Renou think that ‘wealth’ is the understood complement of cikéta, and this would find some support in VII.95.2 rāyáś cétantī “taking note of wealth.” However, as just disc., I consider rayīṇā́m in c as part of a phrase describing Soma. Moreover, as Geldner points out (n.
4ab), cíketa responds to aśāsata ‘they instructed’ in b, and I therefore think that the point is that Soma paid attention to his mothers’ instruction.
Griffith
Even at his birth the Mothers Seven taught him, for glory, like a sage,
So that he, firm and sure, hath set his mind on wealth.
Geldner
Den zur Herrlichkeit Geborenen unterwiesen die sieben Mütter, den Meister; er ist der beständige unter den Reichtümern, - da er sich darauf versteht.
Grassmann
Es wiesen sieben Mütter ihn, das holde Kind, zum Heile an; Er ist der Güter fester Hort, – wenn er erscheint.
Elizarenkova
Едва он родился, семь матерей
Наставили для блеска устроителя обряда.
Он прочно (укоренился) в богатствах, потому что понимает в (этом).
अधिमन्त्रम् (VC)
- पवमानः सोमः
- त्रितः
- निचृदुष्णिक्
- ऋषभः
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - (सप्त, मातरः) महत्तत्त्वादि सातों प्रकृतियें (जज्ञानं) आविर्भाव को प्राप्त (वेधां) जो परमात्मा है, (श्रिये) ऐश्वर्य्य के लिये उसको (अशासत) आश्रयण करती हैं, (अयं) उक्त परमात्मा (ध्रुवः) अचलरूप से विराजमान है और (यत्) जो (रयीणां) सब लोक-लोकान्तरों के ऐश्वर्य्य का (चिकेत) ज्ञाता है॥४॥
आर्यमुनि - भावार्थः
भावार्थभाषाः - इसमें महत्तत्त्वादि सातों प्रकृतियों का वर्णन है ॥४॥
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - (सप्त मातरः) महत्तत्त्वादिप्रकृतयः सप्तसङ्ख्याकाः (जज्ञानम्) आविर्भूतं (वेधाम्) परमात्मानम् (श्रिये) ऐश्वर्याय (अशासत)आश्रयन्ते(अयम्) अयं परमात्मा (ध्रुवः) अचलः (यत्) यश्च (रयीणाम्) सर्वलोकैश्वर्याणां (चिकेत) ज्ञातास्ति ॥४॥
05 अस्य व्रते - उष्णिक्
विश्वास-प्रस्तुतिः ...{Loading}...
अस्य᳓ व्रते᳓ सजो᳓षसो
वि᳓श्वे देवा᳓सो अद्रु᳓हः
स्पार्हा᳓ भवन्ति र᳓न्तयो जुष᳓न्त य᳓त्
मूलम् ...{Loading}...
अ॒स्य व्र॒ते स॒जोष॑सो॒ विश्वे॑ दे॒वासो॑ अ॒द्रुहः॑ ।
स्पा॒र्हा भ॑वन्ति॒ रन्त॑यो जु॒षन्त॒ यत् ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - पवमानः सोमः
- ऋषिः - त्रितः
- छन्दः - उष्णिक्
Thomson & Solcum
अस्य᳓ व्रते᳓ सजो᳓षसो
वि᳓श्वे देवा᳓सो अद्रु᳓हः
स्पार्हा᳓ भवन्ति र᳓न्तयो जुष᳓न्त य᳓त्
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M;; repeated line
genre M;; line affected by realignment
genre M;; line affected by realignment;; repeated line
Morph
asyá ← ayám (pronoun)
{case:GEN, gender:M, number:SG}
sajóṣasaḥ ← sajóṣas- (nominal stem)
{case:NOM, gender:M, number:PL}
vraté ← vratá- (nominal stem)
{case:LOC, gender:N, number:SG}
adrúhaḥ ← adrúh- (nominal stem)
{case:NOM, gender:M, number:PL}
devā́saḥ ← devá- (nominal stem)
{case:NOM, gender:M, number:PL}
víśve ← víśva- (nominal stem)
bhavanti ← √bhū- (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:ACT}
rántayaḥ ← ránti- (nominal stem)
{case:NOM, gender:F, number:PL}
spārhā́ḥ ← spārhá- (nominal stem)
{case:NOM, gender:F, number:PL}
juṣánta ← √juṣ- (root)
{number:PL, person:3, mood:INJ, tense:AOR, voice:MED}
yát ← yá- (pronoun)
{case:NOM, gender:N, number:SG}
पद-पाठः
अ॒स्य । व्र॒ते । स॒ऽजोष॑सः । विश्वे॑ । दे॒वासः॑ । अ॒द्रुहः॑ ।
स्पा॒र्हाः । भ॒व॒न्ति॒ । रन्त॑यः । जु॒षन्त॑ । यत् ॥
Hellwig Grammar
- asya ← idam
- [noun], genitive, singular, masculine
- “this; he,she,it (pers. pron.); here.”
- vrate ← vrata
- [noun], locative, singular, neuter
- “vrata (vote); commandment; law; oath; command; rule; custom; vrata [word]; rule; behavior.”
- sajoṣaso ← sajoṣasaḥ ← sajoṣas
- [noun], nominative, plural, masculine
- “consentaneous; combined; associated; united.”
- viśve ← viśva
- [noun], nominative, plural, masculine
- “all(a); whole; complete; each(a); viśva [word]; completely; wholly.”
- devāso ← devāsaḥ ← deva
- [noun], nominative, plural, masculine
- “Deva; Hindu deity; king; deity; Indra; deva [word]; God; Jina; Viśvedevās; mercury; natural phenomenon; gambling.”
- adruhaḥ ← adruh
- [noun], nominative, plural, masculine
- “friendly; benign.”
- spārhā ← spārhāḥ ← spārha
- [noun], nominative, plural, feminine
- “desirable.”
- bhavanti ← bhū
- [verb], plural, Present indikative
- “become; be; originate; transform; happen; result; exist; be born; be; be; come to life; grow; elapse; come to mind; thrive; become; impend; show; conceive; understand; stand; constitute; serve; apply; behave.”
- rantayo ← rantayaḥ ← ranti
- [noun], nominative, plural, feminine
- juṣanta ← juṣ
- [verb], plural, Present injunctive
- “enjoy; endow; possess; frequent; accompany; induce; consume; approve; affect; attend; befit; blend; contract.”
- yat
- [adverb]
- “once [when]; because; that; if; how.”
सायण-भाष्यम्
अद्रुहः द्रोहवर्जिताः विश्वे सर्वे देवासः देवाः अस्य सोमस्य व्रते कर्मणि सजोषसः संगताः सन्तः स्पार्हाः स्पृहणीयाः भवन्ति । रन्तयः रमणशीला देवाः सुतमेनं सोमं यत् यदि जुषन्त सेवन्ते तर्हि स्पृहणीया भवन्ति ॥ ॥ ४ ॥
Wilson
English translation:
“The universal gods, devoid of malice, assembled together at his rite, are to be envied if being delighted they take plural asure (in the Soma).”
Jamison Brereton
Under his commandment are all the gods of one accord and without deceit.
Eagerly sought are your joys, since they [=gods] take pleasure (in them).
Jamison Brereton Notes
My unsignalled addition, “your,” to the nominal cl. of c is unsupported and, I’m now sure, wrong. (It mindlessly follows Geldner) As noted ad vs. 3, Soma is always in the 3rd ps. in this hymn till the final vs. And the initial asyá of pāda a reinforces this. I would now change the tr. to “… are his joys.” As in the previous vs., the 4-syl. last pāda is a self-contained subord. cl., juṣánta yát, with víśve devā́ḥ of b as its subj. Note that juṣánta picks up sajóṣasaḥ in a, which modifies víśve devā́ḥ. The etymological responsion might have better conveyed by a more literal tr., such as ‘of joint pleasure, sharing pleasure’.
Griffith
Under his sway, of one accord, are all the guileless Deities:
Warriors to be envied, they, when they are pleased.
Geldner
In seinem Dienste sind alle Götter einmütig, ohne Falsch. Köstlich sind deine Ergötzungen, wenn sie wohlgefallen.
Grassmann
Die Götter alle im Verein, die treuen sind in seinem Dienst Erfreuer des Begehrens werth, – wenn froh sie sind.
Elizarenkova
В его завете обьединены
Все боги безобманные.
Желанны бывают наслаждения, потому что они доставляют удовольствие.
अधिमन्त्रम् (VC)
- पवमानः सोमः
- त्रितः
- उष्णिक्
- ऋषभः
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - (अस्य) इस परमात्मा के (व्रते) नियम में (सजोषसः) संगत हुए (विश्वे, देवासः) सम्पूर्ण विद्वान् (अद्रुहः) द्रोहरहित होकर उक्त परमात्मा की उपासना करें, (यत्) यदि (रन्तयः) रमणशील उक्त विद्वान् (जुषन्त) उक्त परमात्मा की प्रीति से भक्ति करते हैं, (स्पार्हाः) तो संसार के अत्यन्त प्रिय करनेवाले (भवन्ति) होते हैं॥५॥
आर्यमुनि - भावार्थः
भावार्थभाषाः - जो लोग राग-द्वेषरहित होकर परमात्मा की भक्ति करते हैं, वे अपने सामर्थ्य से संसार का बहुत उपकार कर सकते हैं ॥५॥
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - (अस्य) अस्य परमात्मनः (व्रते) नियमे (सजोषसः) संगताः सन्तः (विश्वे, देवासः) सम्पूर्णविद्वांसः (अद्रुहः) द्रोहरहिताः सन्तः परमात्मानमुपासीरन् (यत्) यदि (रन्तयः) रमणशीलास्ते (जुषन्त) प्रेम्णा परमात्मानं भजन्ते तदा (स्पार्हाः) लोकस्यातिहितकारकाः (भवन्ति) भवन्ति ॥५॥
06 यमी गर्भमृतावृधो - उष्णिक्
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य᳓म् ई ग᳓र्भम् ऋतावृ᳓धो
दृशे᳓ चा᳓रुम् अ᳓जीजनन्
कवि᳓म् मं᳓हिष्ठम् अध्वरे᳓ पुरुस्पृ᳓हम्
मूलम् ...{Loading}...
यमी॒ गर्भ॑मृता॒वृधो॑ दृ॒शे चारु॒मजी॑जनन् ।
क॒विं मंहि॑ष्ठमध्व॒रे पु॑रु॒स्पृह॑म् ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - पवमानः सोमः
- ऋषिः - त्रितः
- छन्दः - उष्णिक्
Thomson & Solcum
य᳓म् ई ग᳓र्भम् ऋतावृ᳓धो
दृशे᳓ चा᳓रुम् अ᳓जीजनन्
कवि᳓म् मं᳓हिष्ठम् अध्वरे᳓ पुरुस्पृ᳓हम्
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M;; line affected by realignment
genre M;; line affected by realignment
Morph
gárbham ← gárbha- (nominal stem)
{case:ACC, gender:M, number:SG}
ī ← ī (invariable)
r̥tāvŕ̥dhaḥ ← r̥tāvŕ̥dh- (nominal stem)
yám ← yá- (pronoun)
{case:ACC, gender:M, number:SG}
ájījanan ← √janⁱ- (root)
{number:PL, person:3, mood:IND, tense:AOR, voice:ACT}
cā́rum ← cā́ru- (nominal stem)
{case:ACC, gender:M, number:SG}
dr̥śé ← √dr̥ś- (root)
{case:DAT, number:SG}
adhvaré ← adhvará- (nominal stem)
{case:LOC, gender:M, number:SG}
kavím ← kaví- (nominal stem)
{case:ACC, gender:M, number:SG}
máṁhiṣṭham ← máṁhiṣṭha- (nominal stem)
{case:ACC, gender:M, number:SG}
puruspŕ̥ham ← puruspŕ̥h- (nominal stem)
{case:ACC, gender:M, number:SG}
पद-पाठः
यम् । ई॒मिति॑ । गर्भ॑म् । ऋ॒त॒ऽवृधः॑ । दृ॒शे । चारु॑म् । अजी॑जनन् ।
क॒विम् । मंहि॑ष्ठम् । अ॒ध्व॒रे । पु॒रु॒ऽस्पृह॑म् ॥
Hellwig Grammar
- yam ← yad
- [noun], accusative, singular, masculine
- “who; which; yat [pronoun].”
- ī
- [adverb]
- “īkāra.”
- garbham ← garbha
- [noun], accusative, singular, masculine
- “fetus; garbha; inside; cavity; embryo; uterus; child; pit; garbhadruti; filling; pregnancy; room; abdomen; fertilization; inside; hole; baby; calyx; midst.”
- ṛtāvṛdho ← ṛtāvṛdhaḥ ← ṛtāvṛdh
- [noun], nominative, plural, masculine
- “sincere.”
- dṛśe ← dṛś
- [verb noun]
- “see; observe; view; visit; look; learn; meet; read; teach; examine; watch; see; notice; perceive; diagnose; travel to; show; detect; know; know; understand; understand; follow.”
- cārum ← cāru
- [noun], accusative, singular, masculine
- “pleasant; beautiful; beloved; agreeable; cāru [word].”
- ajījanan ← jan
- [verb], plural, Redupl. Aorist (Ind.)
- “become; originate; be born; transform; happen; result; grow; beget; produce; create; conceive; separate; cause; give birth; grow; produce; generate; be; become; arise; come on.”
- kavim ← kavi
- [noun], accusative, singular, masculine
- “poet; wise man; bard; Venus; Uśanas; kavi [word]; Kavi; prophet; guru; Brahma.”
- maṃhiṣṭham ← maṃhiṣṭha
- [noun], accusative, singular, masculine
- “big.”
- adhvare ← adhvara
- [noun], locative, singular, masculine
- “yajña; ceremony; adhvara [word].”
- puruspṛham ← puruspṛh
- [noun], accusative, singular, masculine
- “coveted; desirous.”
सायण-भाष्यम्
ऋतावृधः यज्ञस्य वर्धयित्र्यो वसतीवर्याख्या आपः गर्भं गर्भस्थानीयम् ईम् एनं यं सोमम् अध्वरे यज्ञे दृशे दर्शनाय अजीजनन् उदपादयन् । कीदृशम् । चारुं सर्वेषां कल्याणरूपं कविं क्रान्तप्रज्ञं मंहिष्ठं पूज्यतमं दातृतमं वा अत एव पुरुस्पृहं बहुभिः स्पृहणीयं सोमं देवाः सेवन्त इति पूर्वेण समन्वयः ॥
Wilson
English translation:
“The germ which the augmenters of the rite brought forth at the sacrifice lovely to look upon intelligent, most adorable, desired by many.”
Jamison Brereton
The embryo that those strong through truth have begotten as lovely to see, the poet, most liberal at the ceremony, sought by many—
Jamison Brereton Notes
This vs. consists of a rel. cl., which is implicitly picked up by the following vs. The extra four-syllable pāda here consists of a single acc. adj., which is entirely integrated into the rest of the vs., in contrast to the slight syntactic distance the metrical boundary creates in other vss. in this hymn.
Griffith
The Babe whom they who strengthen Law have generated fair to see,
Much longed for at the sacrifice, most liberal Sage,-
Geldner
Den die Wahrheitsmehrer als Leibesfrucht, schön zu sehen, erzeugt haben, den freigebigsten Seher bei dem Opfer, den Vielbegehrten;
Grassmann
Der schön von Ansehn jetzt als Spross erzeugt ist von den Heiligen, Ein Seher spendend reich beim Fest – und vielbegehrt,
Elizarenkova
Кого породили (эти) возросшие от закона
Как зародыша, приятного на вид,
Поэта, самого щедрого, многожеланного на обряде:
अधिमन्त्रम् (VC)
- पवमानः सोमः
- त्रितः
- उष्णिक्
- ऋषभः
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - (ऋतवृधः) यज्ञकर्म्म में कुशल विद्वान् (यमीम्) जिस उक्त परमात्मा के (गर्भं) ज्ञानरूप गर्भ को धारण करते हैं, (दृशे) संसार के प्रकाश के लिये उससे (चारुं) सुन्दर सन्तान को (अजीजनन्) उत्पन्न करते हैं, वह परमात्मा (कविं) सर्वज्ञ (मंहिष्ठं) अत्यन्त पूजनीय और (पुरुस्पृहं) सबका उपास्यदेव है, (अध्वरे) ज्ञानयज्ञों में उक्त परमात्मा उपासनीय है॥६॥
आर्यमुनि - भावार्थः
भावार्थभाषाः - जो इस चराचर ब्रह्माण्ड का उत्पादक परमात्मा है, उसकी उपासना ज्ञानयज्ञ, योगयज्ञ, तपोयज्ञ इत्यादि अनन्त प्रकार के यज्ञों द्वारा की जाती है ॥६॥
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - (ऋतवृधः) यज्ञकर्मसु कुशला विद्वांसः (यम्,ईम्) यस्य परमात्मनः (गर्भम्) ज्ञानरूपगर्भं दधति (दृशे) लोकप्रकाशाय तेन (चारुम्) सुन्दरसन्तानम् (अजीजनन्) उत्पादयन्ति, स परमात्मा (कविम्) सर्वज्ञः (मंहिष्ठम्) पूजनीयतमः(पुरुस्पृहम्) सर्वोपास्यः (अध्वरे) ज्ञानयज्ञे चोपास्यः॥६॥
07 समीचीने अभि - उष्णिक्
विश्वास-प्रस्तुतिः ...{Loading}...
समीचीने᳓ अभि᳓ त्म᳓ना
यह्वी᳓ ऋत᳓स्य मात᳓रा
तन्वाना᳓ यज्ञ᳓म् आनुष᳓ग् य᳓द् अञ्जते᳓
मूलम् ...{Loading}...
स॒मी॒ची॒ने अ॒भि त्मना॑ य॒ह्वी ऋ॒तस्य॑ मा॒तरा॑ ।
त॒न्वा॒ना य॒ज्ञमा॑नु॒षग्यद॑ञ्ज॒ते ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - पवमानः सोमः
- ऋषिः - त्रितः
- छन्दः - उष्णिक्
Thomson & Solcum
समीचीने᳓ अभि᳓ त्म᳓ना
यह्वी᳓ ऋत᳓स्य मात᳓रा
तन्वाना᳓ यज्ञ᳓म् आनुष᳓ग् य᳓द् अञ्जते᳓
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M;; repeated line
genre M;; line affected by realignment
genre M;; line affected by realignment
Morph
abhí ← abhí (invariable)
samīcīné ← samīcīná- (nominal stem)
{case:NOM, gender:F, number:DU}
tmánā ← tmán- (nominal stem)
{case:INS, gender:M, number:SG}
mātárā ← mātár- (nominal stem)
{case:NOM, gender:F, number:DU}
r̥tásya ← r̥tá- (nominal stem)
{case:GEN, gender:N, number:SG}
yahvī́ ← yahvī́- (nominal stem)
{case:NOM, gender:F, number:DU}
ānuṣák ← ānuṣák (invariable)
tanvānā́ḥ ← √tan- (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:MED}
yajñám ← yajñá- (nominal stem)
{case:ACC, gender:M, number:SG}
añjaté ← √añj- (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:MED}
yát ← yá- (pronoun)
{case:NOM, gender:N, number:SG}
पद-पाठः
स॒मी॒चीने इति॑ स॒म्ऽई॒ची॒ने । अ॒भि । त्मना॑ । य॒ह्वी इति॑ । ऋ॒तस्य॑ । मा॒तरा॑ ।
त॒न्वा॒नाः । य॒ज्ञम् । आ॒नु॒षक् । यत् । अ॒ञ्ज॒ते ॥
Hellwig Grammar
- samīcīne ← samīcīna
- [noun], nominative, dual, feminine
- “combined; real.”
- abhi
- [adverb]
- “towards; on.”
- tmanā ← tman
- [noun], instrumental, singular, masculine
- “self.”
- yahvī ← yahva
- [noun], nominative, dual, feminine
- “youngest; youthful; active.”
- ṛtasya ← ṛta
- [noun], genitive, singular, neuter
- “truth; order; fixed order; ṛta [word]; law; custom; custom.”
- mātarā ← mātṛ
- [noun], nominative, dual, feminine
- “mother; mātṛkā; mātṛ [word]; parent; Salvinia cucullata Roxb.; Citrullus colocynthis Schrad.; cow.”
- tanvānā ← tanvānāḥ ← tan
- [verb noun], nominative, plural
- “expand; perform; cause; increase; write; spread; produce; spread; speak; propagate.”
- yajñam ← yajña
- [noun], accusative, singular, masculine
- “yajña; religious ceremony; Vishnu; yajña [word]; Yajña; Shiva.”
- ānuṣag ← ānuṣak
- [adverb]
- “correctly; in sequence; punctually.”
- yad ← yat
- [adverb]
- “once [when]; because; that; if; how.”
- añjate ← añj
- [verb], plural, Present indikative
- “smear; anoint; mix; color.”
सायण-भाष्यम्
स सोमः समीचीने परस्परं संगते यह्वी महत्यौ ऋतस्य यज्ञस्य मातरा निर्मात्र्यौ द्यावापृथिव्यौ त्मना आत्मना स्वयमेव तदा अभि गच्छति। यत् यदा यज्ञं तन्वानाः अध्वर्यवः आनुषक् अनुषक्तं वसतीवरीभिः अञ्जते सोमं मिश्रयन्ति तदा स्वयमभिगच्छति ॥
Wilson
English translation:
“He of his own will approaches the great united parents of the sacrifice (heaven and earth) when (the priests) conducting the ceremony anoint him in due order with the sacred waters.”
Jamison Brereton
Toward (him) the two youthfully exuberant mothers of truth
[=world-halves? Night and Dawn?] go, conjoined but each in her own person—
when stretching the sacrifice in due order, they [=priests] anoint (him).
Jamison Brereton Notes
This vs. does not contain an overt referent for the rel. cl. of the previous vs. Geldner, Renou, and the published translation all supply both this antecedent and a verb: “to him come.” This makes sense, but the only (indirect) support for it is abhí ‘towards’. I would be more comfortable if abhí were initial.
There are several candidates for the identity of the “two mothers of truth” ṛtásya mātárā. The exact phrase yahvī́ṛtásya mātárā refers both to Night and Dawn (I.142.7, V.5.6) and to the two World Halves (VI.17.6, X.59.8). In IX.33.5 in the plural it refers to sacred formulations configured as cows. On the phrase see Lüders (631), who rightly disputes Geldner’s “… (Tochter) und Mütter”; Lüders thinks the ref. here is to the World Halves, but gives no evidence that I could see. However, this identification is likely to be correct, in that samīciné in all three of its other occurrences, incl. 2 in this maṇḍala (IX.74.2, 90.4, X.44.8), is used of the World Halves.
The 2nd hemistich changes subject abruptly without a signal, beyond the change in number/gender from fem. du. (samīciné … yahvī́… mātárā) to masc. pl. in cd. In fact the plural number only becomes clear with the last word, the 3rd pl. verb añjaté; the part. tanvānā́(ḥ) that opens the hemistich could be du., given its sandhi position, tanvānā́yajñám - but it would have to be masc. du. The identity of the masc. pl. is not clear, but the default, esp. given the meaning and usage of both the part. and the finite verb, would be the ritual officiants.
The fourth, short pāda superficially looks like those in vss. 4 and 5, though in opposite order—yád añjate—but it is not self-contained like them but belongs to the clause in c. Nonetheless, the positioning of yád at the beginning of the little pāda provides the same bit of distance we’ve found in most of the vss. of this hymn.
Griffith
To him, united, of themselves, come the young Parents of the rite,
When they adorn him, duly weaving sacrifice.
Geldner
Zu dem kommen vereint von selbst die beiden jüngsten Töchter und Mütter des Gesetzes herbei, wenn sie das Opfer richtig vollziehend ihn besalben.
Grassmann
Und vom vereinten Weltenpaar den regen Müttern heil’gen Werks, Die stets des Opfers Fäden ziehn, – besalbend ihn.
Elizarenkova
К (нему устремились) сами две обьединенные (жены),
Две юные матери вселенского закона,
Протягивая жертву по порядку, когда (его) умащают.
अधिमन्त्रम् (VC)
- पवमानः सोमः
- त्रितः
- उष्णिक्
- ऋषभः
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - वह परमात्मा (ऋतस्य) इस संसार के (मातरा) निर्माण करनेवाले द्युलोक और पृथिवीलोक को रचता है, वह द्युलोक और पृथिवीलोक (समीचीने) सुन्दर हैं, (यह्वी) बड़े हैं, (तन्वानाः) इस प्रकृतिरूपी तन्तुजाल के विस्तृत करनेवाले हैं और (त्मना) उस परमात्मा के आत्मभूत सामर्थ्य से उत्पन्न हुए हैं। (यत्) जब योगी लोग (यज्ञं) इस ज्ञानयज्ञ को (आनुषक्) आनुषङ्गिकरूप से सेवन करते हैं अर्थात् साधनरूप से आश्रयण करते हैं, तो (अभ्यञ्जते) उक्त परमात्मा के साक्षात्कार को प्राप्त होते हैं॥७॥
आर्यमुनि - भावार्थः
भावार्थभाषाः - जो लोग इस कार्य्यसंसार और इसके कारणभूत ब्रह्म के साथ यथायोग्य व्यवहार करते हैं, वे शक्तिसम्पन्न होकर इस संसार की यात्रा करते हैं ॥७॥
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - सपरमात्मा (ऋतस्य) अस्य संसारस्य (मातरा) निर्मातारौ द्युलोकपृथिवीलोकौ रचयति। तौ च लोकौ (समीचीने) सुन्दरौ (यह्वी) दीर्घौ च (तन्वानाः) अस्य प्रकृतिरूपतन्तुजालस्य विस्तारयितारौ (त्मना) तस्य परमात्मनः स्वसामर्थ्येनोत्पन्नौ च स्तः। (यत्) यदा योगिजनाः (यज्ञम्) इमं ज्ञानयज्ञं (आनुषक्) आनुषङ्गिकरूपेण सेवन्ते तदा (अभ्यञ्जते) उक्तपरमात्मनः साक्षात्कारं प्राप्नुवन्ति ॥७॥
08 क्रत्वा शुक्रेभिरक्षभिऋड़्णोरप - उष्णिक्
विश्वास-प्रस्तुतिः ...{Loading}...
क्र᳓त्वा शुक्रे᳓भिर् अक्ष᳓भिर्
ऋणो᳓र् अ᳓प व्रजं᳓ दिवः᳓
हिन्व᳓न्न् ऋत᳓स्य दी᳓धितिम् प्र᳓ अध्वरे᳓
मूलम् ...{Loading}...
क्रत्वा॑ शु॒क्रेभि॑र॒क्षभि॑रृ॒णोरप॑ व्र॒जं दि॒वः ।
हि॒न्वन्नृ॒तस्य॒ दीधि॑तिं॒ प्राध्व॒रे ॥
सर्वाष् टीकाः ...{Loading}...
अधिमन्त्रम् - sa
- देवता - पवमानः सोमः
- ऋषिः - त्रितः
- छन्दः - उष्णिक्
Thomson & Solcum
क्र᳓त्वा शुक्रे᳓भिर् अक्ष᳓भिर्
ऋणो᳓र् अ᳓प व्रजं᳓ दिवः᳓
हिन्व᳓न्न् ऋत᳓स्य दी᳓धितिम् प्र᳓ अध्वरे᳓
Vedaweb annotation
Strata
Archaic
Pāda-label
genre M
genre M
genre M;; line affected by realignment;; repeated line
genre M;; line affected by realignment;; repeated line
Morph
akṣábhiḥ ← ákṣi ~ akṣán- (nominal stem)
{case:INS, gender:N, number:PL}
krátvā ← krátu- (nominal stem)
{case:INS, gender:M, number:SG}
śukrébhiḥ ← śukrá- (nominal stem)
{case:INS, gender:N, number:PL}
ápa ← ápa (invariable)
diváḥ ← dyú- ~ div- (nominal stem)
{case:ABL, gender:M, number:SG}
r̥ṇóḥ ← √r̥- 1 (root)
{number:SG, person:2, mood:INJ, tense:PRS, voice:ACT}
vrajám ← vrajá- (nominal stem)
{case:ACC, gender:M, number:SG}
dī́dhitim ← dī́dhiti- (nominal stem)
{case:ACC, gender:F, number:SG}
hinván ← √hi- (root)
{case:NOM, gender:M, number:SG, tense:PRS, voice:ACT}
r̥tásya ← r̥tá- (nominal stem)
{case:GEN, gender:N, number:SG}
adhvaré ← adhvará- (nominal stem)
{case:LOC, gender:M, number:SG}
prá ← prá (invariable)
पद-पाठः
क्रत्वा॑ । शु॒क्रेभिः॑ । अ॒क्षऽभिः॑ । ऋ॒णोः । अप॑ । व्र॒जम् । दि॒वः ।
हि॒न्वन् । ऋ॒तस्य॑ । दीधि॑तिम् । प्र । अ॒ध्व॒रे ॥
Hellwig Grammar
- kratvā ← kratu
- [noun], instrumental, singular, masculine
- “yajña; decision; plan; deliberation; intelligence; Kratu; will; kratu [word]; desire; resoluteness; ritual.”
- śukrebhir ← śukrebhiḥ ← śukra
- [noun], instrumental, plural, neuter
- “bright; clear; white; light; pure.”
- akṣabhir ← akṣabhiḥ ← akṣa
- [noun], instrumental, plural, neuter
- “eye; akṣa [word]; hole.”
- ṛṇor ← ṛṇoḥ ← ṛch
- [verb], singular, Present injunctive
- “enter (a state); travel; shoot; send; hit; originate; get; raise; begin; harm.”
- apa
- [adverb]
- “away.”
- vrajaṃ ← vrajam ← vraja
- [noun], accusative, singular, masculine
- “cow pen; Vraja; battalion; Vraja; Vraja; vraja [word]; vraj; herd; flock; group.”
- divaḥ ← div
- [noun], genitive, singular, masculine
- “sky; Svarga; day; div [word]; heaven and earth; day; dawn.”
- hinvann ← hinvan ← hi
- [verb noun], nominative, singular
- “impel; send; spur; stimulate; urge.”
- ṛtasya ← ṛta
- [noun], genitive, singular, neuter
- “truth; order; fixed order; ṛta [word]; law; custom; custom.”
- dīdhitim ← dīdhiti
- [noun], accusative, singular, feminine
- “beam.”
- prādhvare ← pra
- [adverb]
- “towards; ahead.”
- prādhvare ← adhvare ← adhvara
- [noun], locative, singular, masculine
- “yajña; ceremony; adhvara [word].”
सायण-भाष्यम्
हे सोम त्वं क्रत्वा कर्मणा ज्ञानेन वा शुक्रेभिः शुक्रैर्दीप्यमानैः अक्षभिः अक्षैरिन्द्रियैरिवाश्नुवानैः स्वतेजोभिः व्रजम् अन्धकारसमूहं दिवः अन्तरिक्षात् अप ऋणोः अपगमय विनाशय । ऋणु गतौ’ । तानादिकः । किं कुर्वन् । अध्वरे हिंसारहिते यज्ञे ऋतस्य यज्ञस्य दीधितिं धारकं स्वीयं रसं प्र हिन्वन् प्रेरयन् । अनेन लोकद्वयवर्तित्वमभिहितम् ॥ ॥ ५ ॥
Wilson
English translation:
“Soma, by your act drive away with your brilliant organs the darkness from the sky, effusing into the sacrifice (your juice) the lustre of the rite.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Dīdhitim is deried from dhṛ, the supporter of the rite
Jamison Brereton
Through your resolve, with gleaming eyes, you unclosed the pen of heaven,
spurring the visionary power of truth forth in the ceremony.
Jamison Brereton Notes
As noted several times above, this is the first and only time that Soma is referred to in the 2nd ps. in this hymn, and only in the injunc, verb ṛnór ápa ‘you unclosed’. The switch in person is particularly noteworthy because this vs. forms a ring with vs. 1, sharing the pāda 1b, 8c—so the switch in person and the unity implied by the ring are, as it were, at odds with each other.
On ṛṇóti + ápa / ví see comm. ad I.58.3. In our passage Soma has been made the protagonist of the Vala myth (see Ober II.217).
In the published translation I tr. the verb as a preterite, but I would now be inclined to render it as a general pres. (sim. to Hoffmann’s view, Injunk. 122), as a repeated ritual action performed by Soma reenacting the Vala myth.
On the 4-syl. afterthought pāda prā́dhvaré, which is found several times in Uṣṇih or its equivalent, see comm. ad VIII.12.31-33. I argue there that it is a truncated version of the fairly widespread loc. absol. prayaty àdhvaré “while the ceremony is pro(ceeding).” I would now change the tr. here to “… spurring the visionary power of truth while the ceremony is pro(ceeding).” Once again the final pāda is a semi-separable unit.
Griffith
With wisdom and with radiant eyes unbar to us the stall of heaven,
Speeding at solemn rite the plan of Holy Law.
Geldner
Mit Umsicht mögest du durch deine klaren Augen des Himmels Hürde öffnen, der du die Erkenntnis des Gesetzes förderst - bei dem Opfer.
Grassmann
Mit lichten Augen, weisem Sinn erschlossest du des Himmels Stall; Des Werkes Andacht förderst da – beim Opferfest.
Elizarenkova
Благодаря силе духа, (о ты) с ясными глазами,
Ты открыл загон неба,
Возбуждая силу видения вселенского закона во время обряда.
अधिमन्त्रम् (VC)
- पवमानः सोमः
- त्रितः
- निचृदुष्णिक्
- ऋषभः
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - हे परमात्मन् ! आप (व्रजम्) व्रजतीति व्रजः–अन्धकार, जो ज्ञानरूप प्रकाश से दूर भाग जाय, उसको (क्रत्वा) कर्म्मों के द्वारा (शुक्रेभिः, अक्षभिः) बलवान् ज्ञानेन्द्रियों के द्वारा (दिवः) द्युलोक से (अपर्णोः) दूर करें और (प्राध्वरे) इस ज्ञानयज्ञ में (ऋतस्य, दीधितिं) सच्चाई के प्रकाश को (हिन्वन्) प्रेरणा करते हुए आप हमारे अज्ञान को दूर करें॥८॥
आर्यमुनि - भावार्थः
भावार्थभाषाः - इस मन्त्र में अज्ञान की निवृत्ति के साधनों का वर्णन है अर्थात् जो पुरुष ज्ञानादि द्वारा जप-तप आदि संयमसम्पन्न होकर तेजस्वी बनते हैं, वे अज्ञान को निवृत्त करके प्रकाशस्वरूप ब्रह्म में विराजमान होते हैं॥८॥ यह १०२ वाँ सूक्त और पाँचवाँ वर्ग समाप्त हुआ ॥
आर्यमुनि - पदार्थः
पदार्थान्वयभाषाः - हेपरमात्मन्! भवान् (व्रजम्) ज्ञानरूपप्रकाशेन व्रजनाद् व्रजोऽन्धकारं तत् (क्रत्वा) कर्मणा (शुक्रेभिः, अक्षभिः) बलवद्भिर्ज्ञानेन्द्रियैश्च (दिवः) द्युलोकात् (अपर्णोः) अपसारयतु (प्राध्वरे) अस्मिन् ज्ञानयज्ञे च (ऋतस्य, दीधितम्) सत्यताप्रकाशं (हिन्वन्) प्रेरयन् मदज्ञानमपनयतु॥८॥ इतिद्व्युत्तरशततमंसूक्तंपञ्चमोवर्गश्चसमाप्तः॥