०६८

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सायण-भाष्यम्

‘उदप्रुतः’ इति द्वादशर्चमष्टमं सूक्तम् । ऋष्याद्याः पूर्ववत् । ‘उदप्रुतः’ इत्यनुक्रान्तम् । उक्थे ब्राह्मणाच्छंसिन एतत्सूक्तम् । सूत्रितं च— प्र मंहिष्ठायोदप्रुतोऽच्छा म इन्द्रम् ’ (आश्व.श्रौ. ६.१) इति ॥

Jamison Brereton

68 (894)
Br̥haspati
Ayāsya Āṅgirasa
12 verses: triṣṭubh
A wonderful hymn, which takes the fairly straightforward (though artful) narra tive of the Vala myth in the preceding hymn (X.67) and embroiders each part of it with imaginative and studied imagery and verbal constructions. Most striking is the blizzard of similes, many having two and even three points of comparison (see, e.g., 5ab), or with simile piled on simile (see, e.g., 1c), or with complex social content (vs. 2). By contrast X.67 contains only four similes (3a, 5d, 6b, 9b), each with only one point of comparison—a number essentially reached in the first verse of this hymn.
As a particularly elaborate example consider the underlying content of verse 2, whose role in the mythic narrative is simply to state that Br̥haspati reunited the Aṅgirases with their cows. But this reunion is compared to the ceremony of mar riage and the participants are compared to the married couple and to the divinities who preside over marriage. (If we understood Vedic marriage ceremonies better, we might understand the verse better.) In the first half of the verse Br̥haspati leads the unnamed Aṅgirases to reunion with the cows, just as Bhaga (Fortune or Good Fortune) leads Aryaman, the “civilizing” god of custom, one of whose roles is patron of marriage, to the marriage ceremony in order to preside. The ceremony itself is performed at the ritual fire, and in the third pāda of the verse Br̥haspati is compared to Agni, under the designation “ally among the people” (several times used of Agni elsewhere). Just as Agni anoints the marrying couple with milk, so Br̥haspati “anoints” the Aṅgirases (compared to the couple) with cows. The fact that the word for “ally” (mitrá) is identical to the divine name Mitra simply intro
duces another complication into this complicated verse. Since, as the next verse (3) makes clear, the cows are embodiments of civilization, of the social bonds that unite the Ārya peoples, this remarkable verse is not just a poetic tour de force, but also an assertion of the centrality of social custom.
Another complex simile worth exploring is in the second half of verse 6, where the poet exploits the ambiguity of two words (páriviṣṭam and ā́dat) to deploy two dis tinct three-term comparisons simultaneously. The past passive participle páriviṣṭam can belong to either of two roots, √viś “enter,” in which case the idiom means “sur rounded, trapped,” or √viṣ “work,” in which case the idiom means “served.” The verb ā́dat can belong to √dā “give,” with preverb ā́, in which case the idiom means “take,” or to √ad “eat.” Combining these possibilities, we can interpret the image as that of the tongue worrying food caught between the teeth, or as the tongue and the teeth eating food that has been served. Either image can be appropriate to the removal of the cows from the cave, though we are partial to the notion of Br̥haspati winkling out cows from every interior crevasse.
There is no need, or space, to dissect every simile; we can only invite the reader to savor the exuberance, the precision, and often the everyday nature of the imagery throughout the hymn and to consider the construction of these similes as forerun ners of the kāvya style in Classical Sanskrit.

01 उदप्रुतो न - त्रिष्टुप्

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उ॒द॒प्रुतो॒ न वयो॒ रक्ष॑माणा॒ वाव॑दतो अ॒भ्रिय॑स्येव॒ घोषाः॑ ।
गि॒रि॒भ्रजो॒ नोर्मयो॒ मद॑न्तो॒ बृह॒स्पति॑म॒भ्य१॒॑र्का अ॑नावन् ॥

02 सं गोभिराङ्गिरसो - त्रिष्टुप्

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सं गोभि॑राङ्गिर॒सो नक्ष॑माणो॒ भग॑ इ॒वेद॑र्य॒मणं॑ निनाय ।
जने॑ मि॒त्रो न दम्प॑ती अनक्ति॒ बृह॑स्पते वा॒जया॒शूँरि॑वा॒जौ ॥

03 साध्वर्या अतिथिनीरिषिरा - त्रिष्टुप्

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सा॒ध्व॒र्या अ॑ति॒थिनी॑रिषि॒राः स्पा॒र्हाः सु॒वर्णा॑ अनव॒द्यरू॑पाः ।
बृह॒स्पतिः॒ पर्व॑तेभ्यो वि॒तूर्या॒ निर्गा ऊ॑पे॒ यव॑मिव स्थि॒विभ्यः॑ ॥

04 आप्रुषायन्मधुन ऋतस्य - त्रिष्टुप्

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आ॒प्रु॒षा॒यन्मधु॑न ऋ॒तस्य॒ योनि॑मवक्षि॒पन्न॒र्क उ॒ल्कामि॑व॒ द्योः ।
बृह॒स्पति॑रु॒द्धर॒न्नश्म॑नो॒ गा भूम्या॑ उ॒द्नेव॒ वि त्वचं॑ बिभेद ॥

05 अप ज्योतिषा - त्रिष्टुप्

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अप॒ ज्योति॑षा॒ तमो॑ अ॒न्तरि॑क्षादु॒द्नः शीपा॑लमिव॒ वात॑ आजत् ।
बृह॒स्पति॑रनु॒मृश्या॑ व॒लस्या॒भ्रमि॑व॒ वात॒ आ च॑क्र॒ आ गाः ॥

06 यदा वलस्य - त्रिष्टुप्

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य॒दा व॒लस्य॒ पीय॑तो॒ जसुं॒ भेद्बृह॒स्पति॑रग्नि॒तपो॑भिर॒र्कैः ।
द॒द्भिर्न जि॒ह्वा परि॑विष्ट॒माद॑दा॒विर्नि॒धीँर॑कृणोदु॒स्रिया॑णाम् ॥

07 बृहस्पतिरमत हि - त्रिष्टुप्

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बृह॒स्पति॒रम॑त॒ हि त्यदा॑सां॒ नाम॑ स्व॒रीणां॒ सद॑ने॒ गुहा॒ यत् ।
आ॒ण्डेव॑ भि॒त्त्वा श॑कु॒नस्य॒ गर्भ॒मुदु॒स्रियाः॒ पर्व॑तस्य॒ त्मना॑जत् ॥

08 अश्नापिनद्धं मधु - त्रिष्टुप्

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अश्नापि॑नद्धं॒ मधु॒ पर्य॑पश्य॒न्मत्स्यं॒ न दी॒न उ॒दनि॑ क्षि॒यन्त॑म् ।
निष्टज्ज॑भार चम॒सं न वृ॒क्षाद्बृह॒स्पति॑र्विर॒वेणा॑ वि॒कृत्य॑ ॥

09 सोषामविन्दत्स स्वट्ः - त्रिष्टुप्

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सोषाम॑विन्द॒त्स स्व१॑ः॒ सो अ॒ग्निं सो अ॒र्केण॒ वि ब॑बाधे॒ तमां॑सि ।
बृह॒स्पति॒र्गोव॑पुषो व॒लस्य॒ निर्म॒ज्जानं॒ न पर्व॑णो जभार ॥

10 हिमेव पर्णा - त्रिष्टुप्

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हि॒मेव॑ प॒र्णा मु॑षि॒ता वना॑नि॒ (=वननीयानि),
बृह॒स्पति॑ना (आगतेन) ऽकृपयद् (रोदनादिभिर्) व॒लो गाः ।
अ॒ना॒नु॒कृ॒त्यम् अ॑पु॒नश् च॑कार॒
यात्(=यत्) सूर्या॒-(चन्द्र-)मासा॑ मि॒थ उ॒च्चरा॑तः ॥

11 अभि श्यावम् - त्रिष्टुप्

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अ॒भि श्या॒वं न कृश॑नेभि॒रश्वं॒ नक्ष॑त्रेभिः पि॒तरो॒ द्याम॑पिंशन् ।
रात्र्यां॒ तमो॒ अद॑धु॒र्ज्योति॒रह॒न्बृह॒स्पति॑र्भि॒नदद्रिं॑ वि॒दद्गाः ॥

12 इदमकर्म नमो - त्रिष्टुप्

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इ॒दम॑कर्म॒ नमो॑ अभ्रि॒याय॒ यः पू॒र्वीरन्वा॒नोन॑वीति ।
बृह॒स्पतिः॒ स हि गोभिः॒ सो अश्वैः॒ स वी॒रेभिः॒ स नृभि॑र्नो॒ वयो॑ धात् ॥