ऋग्वेदे विश्वासटिप्पन्यः

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विश्वास-टिप्पनी

वृषाकपिर् इति खे मृगशीर्षम् (तदेवं धीमान् तिलक-बालगङ्गाधरः)।
प्रजापतितुल्यो देवः। thracian-प्रभावेण यावनेष्व् अपि प्रसिद्धः (Erikepaius)।
प्रायेण विषुवस्थानं यदा तत्रावर्तत, तदा केषुचित् प्रधानो ऽवर्तत (4500 BCE)। ततः पश्चाद् विषुवस्थानं रोहिण्याम् अवर्तत (3000 BCE)। तदानीन्तनम् इदं सूक्तम् इति भाति।

सायण-भाष्यम्

॥ श्रीगणेशाय नमः ॥

> यस्य निःश्वसितं वेदा यो वेदेभ्योऽखिलं जगत् ।
निर्ममे तमहं वन्दे विद्यातीर्थमहेश्वरम् ॥

अष्टमाष्टकस्य चतुर्थोऽध्याय आरभ्यते । तत्र ‘वि हि ’ इति त्रयोविंशत्यृचं द्वितीयं सूक्तम् । वृषाकपिर्नामेन्द्रस्य पुत्रः । स चेन्द्राणीन्द्रश्चैते त्रयः संहताः संविवादं कृतवन्तः । तत्र ‘वि हि सोतोरसृक्षत ‘: किं सुबाहो स्वङ्गुरे ’ ‘ इन्द्राणीमासु नारिषु ’ इति द्वे ‘ उक्ष्णो हि मे ’ ’ अयमेमि’ इति चतस्र इत्येता नवर्च इन्द्रवाक्यानि । अतस्तासामिन्द्र ऋषिः । ‘ परा हीन्द्र ’ इति पञ्च ‘ अवीराम् ’ इति द्वे ’ वृषभो न तिग्मशृङ्गः’ इत्याद्याश्चतस्र इत्येकादशर्चं इन्द्राण्या वाक्यानि । अतस्तासामिन्द्राण्यृषिः । ‘ उवे अम्ब ’ ‘ वृषाकपायि रेवति ’ • पशुर्ह नाम ’ इति तिस्रो वृषाकपेर्वाक्यानि । अतस्तासां वृषाकपिर्ऋषिः । सर्वं सूक्तमैन्द्रं पञ्चपदापङ्क्तिच्छन्दस्कम् । तथा चानुक्रान्तं – वि हि त्र्यधिकैन्द्रो वृषाकपिरिन्द्राणीन्द्रश्च समूदिरे पाङ्त्ुम् ’ इति । षष्ठेऽहनि ब्राह्मणाच्छंसिन उक्थ्यशस्त्र एतत्सूक्तम् । सूत्रितं च —- ‘ अथ वृषाकपिं शंसेद्यथा होताज्याद्यां चतुर्थे ’ ( आश्व. श्रौ. ८. ३) इति । यदि षष्ठे:हन्युक्थ्यस्तोत्राणि द्विपदासु न स्तुवीरन् सामगा यदि वेदमहरग्निष्टोमः स्यात्तदानीं ब्राह्मणाच्छंसी माध्यंदिने सवन आरम्भणीयाभ्यः ऊर्ध्वमेतत्सूक्तं शंसेद्विश्वजित्यपि । तथा च सूत्रितं – सुकीर्तिं ब्राह्मणाच्छंसी वृषाकपिं च पङ्क्तिशंसम् ’ (आश्व. श्रौ. ८. ४) इति ।।

Jamison Brereton

86 (912)
Vr̥ṣākapi (Conversation of Vr̥ṣākapi Aindra, Indrāṇı, ̄ and Indra)
Indra (1, 8, 11–12, 14, 19–22), Indrāṇī (2–6, 9–10, 15–18), Vrṣḁ̄ kapi Aindra (7, 13, 23) [per the Anukramaṇī]
23 verses: paṅkti

This dialogue hymn was called by Renou “the strangest poem in the R̥gveda” (“le poème le plus étrange du RV,” 1956: 246). The three participants in the dialogue are Indra, his wife Indrāṇī, and his raffish monkey pal Vr̥ṣākapi, who is making sexual advances to Indrāṇī. The hymn contains startlingly explicit sexual discourse, as well as a dazzling array of apparent non-sequiturs, all embedded in an exaltation of Indra, signaled by its consistent refrain.

Not surprisingly its meaning and web of references have been the subject of much controversy; we cannot discuss the many conflicting interpretations here. However, in our opinion many of the puzzles can be solved if it is interpreted as an oblique treatment of the Aśvamedha (Horse Sacrifice) ritual, a royal ritual in which, according to the middle Vedic ritual texts, the chief queen copulates with the sacrificed horse to increase and magnify the power of the king, her husband. In this reading, the monkey represents the horse, with whom Indrāṇī must have sexual relations. She both indignantly rejects and also encourages Vr̥ṣākapi’s advances in the course of the hymn, and after their ritual copulation she is called “wife of Vr̥ṣākapi” (vs. 13). The power of her husband Indra, the king, is extended by the performance of this ritual, though he has been, in effect, cuckolded. Hence the paradoxical announcement in verse 17, which proclaims the sexual “loser” the real master. For a detailed discussion of the hymn in the context of the Aśvamedha, see Jamison (1996a: 74–88).

The hymn begins with Indra’s complaint that he is no longer receiving honor or soma, a statement echoed by his wife (vss. 1–2). The falling off of ritual obser vance sets the stage for the performance of an Aśvamedha, for Indra to regain his position. The topic then shifts to Vr̥ṣākapi (vss. 3–6), whose friendship with Indra is clearly a bone of contention between the married couple. Indrāṇī reveals in annoyance that he has made advances to her, but then, in a startling descent into vulgar speech, boasts of her own sexual prowess (vs. 6). Vulgarity is matched by vulgarity in Vr̥ṣākapi’s first entry into the conversation (vs. 7), where he responds to her implicit invitation. These two verses may well verbally signal the sexual activity between them, the climactic moment of interspecies pairing that mimics the Aśvamedha. The next two verses (8–9), presumably spoken by Indra and Indrāṇī, may well be a humorous reflection of this intercourse, which may appear to Indra as spectator more like vexation than pleasure.

In our view, the next two verses (10–11) are spoken by the narrator, proclaiming Indrāṇī’s important new ritual status, as the queen ensuring the life and prosper ity of her husband Indra. (The Anukramaṇī assigns them to Indra.) Indra then laments the loss of his friend (vs. 12), who is going to the gods as sacrificial offer ing, but rejoices in the renewed sacrificial offerings he himself is receiving (vss. 13–14). In these verses he addresses his wife both as Indrāṇī (“wife of Indra,” vs. 12) and Vr̥ṣākapāyī (“wife of Vr̥ṣākapi,” vs. 13), for by her copulation with the monkey she became his temporary ritual wife. The narrator affirms the renewal of soma offering to Indra in verse 15, rectifying the lapse in ritual attentions noted in verse 1.

The two responsive verses that follow (16–17) are the heart of the hymn and the best support for and justification of the Aśvamedha. The first contains what would be a universally accepted truism: the sexually successful male is the master and has the power. But this is trumped by the paradoxical reversal: the sexually successful male does not have the power; it’s the unsuccessful one who is master. This state
ment is beautifully applicable to the Aśvamedha: the king is cuckolded by a horse (or, in this case, a monkey) and is witness to this humiliating act, but the king also receives all the benefit from the ritual, which increases his power, while the sexual partner of the queen is sacrificed.

With this pair of verses the hymn has reached its high point and conveyed its message. The remaining verses are something of a letdown. The next five (vss. 18–22) are an extended pun, relating the yearlong journey of the horse/monkey before the sacrifice with its journey to the gods after its sacrifice. The final puzzling verse (23) superficially has nothing to do with the rest of the hymn, but relates a miraculous birth from the daughter of Manu, who has the speaking name “Rib.” The deeper connection must be the explosive fertility that the performance of the Aśvamedha should confer on its participants. For discussion of this verse in an Indo-European context, see Watkins (2004).

The Aśvamedha is treated more directly in two hymns in Maṇḍala I, I.162 and 163.

मानसतरङ्गिणीकृत् - टिप्पनी

This Erikepaius is a likely ortholog of none other than our Vṛṣākapi, who is celebrated in RV 10.86. He is described as a friend of Indra and was later identified with Viṣṇu (we do not know if that identification already existed in the RV). The great patriot Tilak identified him with the Orion region of the sky that is more commonly associated with the Hindu protogonic deity Prajāpati. We agree that this is a valid identification, and it suggests a link between the two in the ancient past. We believe that Vṛṣākapi is a rare surviving memory of a protogonic entity linked to Indra in the RV and incorporated into Zeus in the Greek world.

Tilak - Commentary

In the hymn itself, Vr̥ṣākapi is said to have assumed the form of a yellow antelope whose head Indrāṇī is described to have cut off. This circumstance serves to guide us in at once fixing the position of Vr̥ṣākapi in the heavens. It is the same antelope’s head that has given rise to to many myths. When the position of Vr̥ṣākapi is thus fixed, it would not be difficult to understand the various incidents described in the hymn. But without further anticipating what I have to say in the explanation of the hymn, I now proceed to examine the hymn itself. We shall then see whether the assumption which we have made regarding the character and attributes of Vr̥ishākapi gives us a simple, natural, and above all, intelligible explanation of the story given in the hymn, which, as explained at present, is nothing but a bundle of disconnected, if not mutually inconsistent, statements.

There are twenty-three verses in the hymn; and of these 3, 4, 5 and 20, 21 and 22 have a direct bearing on the question we are discussing. But to understand these verses properly, it is necessary to discuss most of the other verses in the hymn, and I shall therefore examine the hymn verse by verse. I have already remarked that the hymn is one of those which have not yet been properly understood. Some of the verses have been explained by Yāska, but he has nowhere tried to give us the bearing of the whole story described in the hymn, Sāyaṇa’s commentary is very often simply verbal, and in many places he too is not certain about the meaning, while the Anukramaṇī has been several times disregarded by Sāyaṇa himself.

On the other hand, Ludwig, Grassmann, and several other European scholars have tried in their own way to explain the legend or the story embodied in the hymn, and the latest attempt of the kind is that of Piscel and Geldner in their Vedic studies, Vol. VII., Part 1. +++(I am indebted for this information to Dr. R. G, Bhāṇḍārkar, who kindly undertook to explain to me the views of German scholars on this point.)+++ These scholars hold that the hymn narrates a legend current in old days. In other words, they take it, and I think rightly, to be a historic hymn. But the question, what does the legend signify, or how did it originate, still remains unsolved. Piscel and Geldoer understand the hymn to mean that Vr̥ṣākapi went down to the south and again returned to the house of Indra. But even then the bearing of the legend is but imperfectly explained.

The occurrence of such words as dāsa, arya and parshu in the hymn have led some to suppose that the hymn records the story of a struggle between the Aryan and the non-Aryan races. But the hypothesis hardly explains the various incidents in the story, and the legend may therefore be said to be but still imperfectly understood. Under such circumstances any suggestion which explains the hymn better is at least entitled to a hearing. It is admitted that the hymn is a dialogue between Indra, Indrāṇī, and Vriṣākapi, a son of Indra as they call him.¹ But there is a great divergence of opinion in assigning different verses to their deities. I shall examine these points while discussing the verses.

Piscel and Geldner introduce Vr̥ṣākapayī in the dialogue and distribute the verses somewhat differently thus, indra, 1, 3, 8, 12, 14, 19, 20; Indrāṇī 2, 4, 8, 8, 9, 16, 21 ; Vr̥ṣākapi 7, 10 13 ; and Vr̥ṣākapayī, 11, 15, 17, 18, Verses 23 und 39 are supposed to be addressed by a stranger, the narrator.

Conclusion

Now let us see what are the leading features of the story of Vr̥ṣākapi and what they signify. We have seen that scholars differ in assigning the verses of the hymn to the different speakers, and here and there we meet with expressions and words which cannot be said to be yet satisfactorily explained. Some of the interpretations I have proposed may not again be acceptable to all. But these difficulties do not prevent us from determining the leading incidents in the legend, which may therefore be summarised somewhat as follows.

Vr̥ṣākapi is a Mr̥ga, and sacrifices are stopped where he revels. He is, however, a favourite of Indra, and consequently the latter, instead of punishing, follows him. Indrāṇī, who has herself been offended by the Kapi, now reproaches Indra for his over fondness for the animal and threatens to punish the beast by cutting off his head and letting loose a dog at his ear. Indra intercedes and Indrāṇī assures him that the punishment has not been inflicted on his favorite beast, but on someone else. Vr̥ṣākapi is now going down to his house and Indra, in bidding farewell to his friend, asks him to come up again to his (Indra’s) house, so that the sacrifices may be recommenced ; and, strange to say, that when Vriṣākapi returns, in his upward march to the house of Indra, the impertinent Mr̥ga is no longer to be seen! Vr̥ṣākapi, Indra and Indrāṇī thus finally meet in the same house, without the offensive beast, and the hymn therefore concludes with a benedictory verse.

There can be little doubt that the hymn gives a legend current in old Vedic days. But no explanation has yet been suggested, which accounts for all the incidents in the story or explains how it originated. Vriṣākapi is a Mr̥ga, and his appearance and disappearance mark the cessation and the recommencement of the sacrifices. The Indian tradition identifies him with the sun in one form or another and comparison with Greek Erikapacos point to the same conclusion. Our Vr̥ṣākapi or Mr̥ga must again be such as is liable to be conceived in the form of a head cut off from the body, and closely followed by a dog at its ear, unless we are prepared to treat the very specific threat of Indrāṇī as meaningless except a general threat. All these incidents are plainly and intelligibly explained by taking Vr̥ṣākapi to represent the sun at the autumnal equinox, when the Dog-star or Orion commenced the equinoctial year; and, above all, we can now well understand why Vr̥ṣākapi’s house is said to be low in the south and how his Mr̥ga disappears when he goes to the house of Indra - a point which has been a hard knot for the commentators to solve.

I, therefore, conclude that the hymn gives us not only a description of the constellation of Orion and Canis (verses 4 and 5), but clearly and expressly defines the position of the sun when he passed to the north of the equator in old times (verse 22); and joined with the legend of the r̥bhus we have here unmistakeable and reliable internal evidence of the hymns of the R̥gveda to ascertain the period when the traditions incorporated in these hymns were first framed and conceived. In the face of these facts it is impossible to hold that the passages in the Taittirīya saṁhitā and the Brāhmaṇas do not record a real tradition about the older beginning of the year.

Geldner

Indra’s Frau:

विश्वास-प्रस्तुतिः ...{Loading}...

+++(इन्द्रः - )+++
वि हि सोतो॒र्+++(=सोमयागात्)+++ +++(वि-)+++असृ॑क्षत॒
नेन्द्रं॑ दे॒वम् अ॑मंसत ।
यत्राम॑दद् वृ॒षाक॑पिर् +++(रात्रिखे)+++
अ॒र्यः पु॒ष्टेषु॒ मत्स॑खा॒
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः +++(नक्षत्रचक्रे देवनक्षत्राणाम् उत्तरवर्तित्वात्)+++ ॥ १०.०८६.०१

मूलम् ...{Loading}...

वि हि सोतो॒रसृ॑क्षत॒ नेन्द्रं॑ दे॒वम॑मंसत ।
यत्राम॑दद्वृ॒षाक॑पिर॒र्यः पु॒ष्टेषु॒ मत्स॑खा॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्रः
छन्दः - पङ्क्तिः

Thomson & Solcum

वि꣡ हि꣡ सो꣡तोर् अ꣡सृक्षत
ने꣡न्द्रं देव꣡म् अमंसत
य꣡त्रा꣡मदद् वृषा꣡कपिर्
अर्यः꣡ पुष्टे꣡षु म꣡त्सखा
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)

Morph

ásr̥kṣata ← √sr̥j- (root)
{number:PL, person:3, mood:IND, tense:AOR, voice:MED}

hí ← hí (invariable)
{}

sótoḥ ← √su- (root)
{case:ABL, number:SG}

ví ← ví (invariable)
{}

amaṁsata ← √man- 1 (root)
{number:PL, person:3, mood:IND, tense:AOR, voice:MED}

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

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

ná ← ná (invariable)
{}

ámadat ← √mad- (root)
{number:SG, person:3, mood:IND, tense:IPRF, voice:ACT}

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

yátra ← yátra (invariable)
{}

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

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

puṣṭéṣu ← √puṣ- (root)
{case:LOC, gender:M, number:PL, non-finite:PPP}

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

वि । हि । सोतोः॑ । असृ॑क्षत । न । इन्द्र॑म् । दे॒वम् । अ॒मं॒स॒त॒ ।
यत्र॑ । अम॑दत् । वृ॒षाक॑पिः । अ॒र्यः । पु॒ष्टेषु॑ । मत्ऽस॑खा । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

vi
[adverb]
“apart; away; away.”

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

sotor ← sotoḥ ← sotu
[noun], genitive, singular, masculine

asṛkṣata ← sṛj
[verb], plural, Athematic s aor. (Ind.)
“create; shoot; discharge; free; cause; throw; emit; send; produce; use; be born; make.”

nendraṃ ← nā ← na
[adverb]
“not; like; no; na [word].”

nendraṃ ← indram ← indra
[noun], accusative, singular, masculine
“Indra; leader; best; king; first; head; self; indra [word]; Indra; sapphire; fourteen; guru.”

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

amaṃsata ← man
[verb], plural, Athematic s aor. (Ind.)
“think of; name; believe; teach; honor; deem; recommend; approve; think; define; call; respect; believe; enumerate; understand; see; describe.”

yatrāmadad ← yatra
[adverb]
“wherein; once [when].”

yatrāmadad ← amadat ← mad
[verb], singular, Imperfect
“rut; intoxicate; delight; revel; rejoice; drink; ramp; exult.”

vṛṣākapir ← vṛṣākapiḥ ← vṛṣākapi
[noun], nominative, singular, masculine
“Vishnu; vṛṣākapi [word]; Indra.”

aryaḥ ← ari
[noun], genitive, singular, masculine

puṣṭeṣu ← puṣṭa
[noun], locative, plural, neuter
“prosperity; property.”

matsakhā ← mad
[noun]
“I; mine.”

matsakhā ← sakhā ← sakhi
[noun], nominative, singular
“friend; companion; sakhi [word].”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, masculine
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

सोतोः सोमाभिषवं कर्तुं वि असृक्षत । यागं प्रति मया विसृष्टा अनुज्ञाताः स्तोतारो वृषाकपेर्यष्टारः । हि इति पूरणः । तत्र देवं द्योतमानम् इन्द्रं मां न अमंसत । मया प्रेरिताः सन्तोऽपि ते स्तोतारो न स्तुतवन्तः । किंतु मम पुत्रं वृषाकपिमेव स्तुतवन्तः । यत्र येषु पुष्टेषु सोमेन प्रवृद्धेषु यागेषु अर्यः स्वामी वृषाकपिः मम पुत्रः मत्सखा मम सखिभूतः सन् अमदत् सोमपानेन हृष्टोऽभूत् । यद्यप्येवं तथापि इन्द्रः अहं विश्वस्मात् सर्वस्माज्जगतः उत्तरः उत्कृष्टतरः। माधवभट्टास्तु वि हि सोतोरित्येषर्गिन्द्राण्या वाक्यमिति मन्यन्ते। तथा च तद्वचनम् । इन्द्राण्यै कल्पितं हविः कश्चिन्मृगोऽदूदुषदिन्द्रपुत्रस्य वृषाकपेर्विषये वर्तमानः । तत्रेन्द्रमिन्द्राणी वदति । तस्मिन्पक्षे त्वस्या ऋचोऽयमर्थः । सोतोः सोमाभिषवं कर्तुं वि ह्यसृक्षत। उपरतसोमाभिषवा आसन् यजमाना इत्यर्थः । किंच मम पतिमिन्द्रं देवं नामंसत स्तोतारो न स्तुवन्ति । कुत्रेति अत्राह । यत्र यस्मिन् जनपदे पुष्टेषु प्रवृद्धेषु धनेष्वर्यः स्वामी वृषाकपिरमदत् । मत्सखा मत्प्रियश्चेन्द्रो विश्वस्मात् सर्वस्माज्जगत उत्तरः उत्कृष्टतरः ॥

Tilak - Commentary

The verse has been differently interpreted by different writers.

Yāska (13. 4.) interprets it as referring to the rays of the sun, which (the rays) deem themselves perfectly independent of the luminary by which they were sent out.

Sāyaṇa ascribes it to Indra who says “that sacrificers, allowed by me to sacrifice to Vr̥ṣākapi, have disregarded me, but are praising the lord Vr̥ṣākapi who is delighted, as my friend, in the sacrifices, where plenty of Soma is used; (but notwithstanding] this Indra is superior to all.”

Mādhava Bhaṭṭa, whom Sāyaṇa mentions with respect, however, thinks otherwise. He considers that the verse is addressed by Indrāṇī to Indra, when she perceived that the sacrificers have ceased to sacrifice on account of the oblations being spoiled by an animal representing Vriṣākapi. He would, therefore, thus interpret the verse - Says Indrāṇī, “In places of plenty where lord Vr̥ṣākapi revels, sacrificers have give up sacrificing and disregarded Indra. My friend Indra is superior to all.”

When the very first verse is thus interpreted in three different ways, one can easily attribute the difference to an imperfect perception of the bearing of the whole hymn. To me, Mādhava Bhaṭṭa alone appears to have taken into consideration the verses that follow. Thus the fifth verse of the hymn states that the things of Indrāṇī were spoilt by Vr̥ṣākapi in the form of an animal, and consequently he was beheaded. I should, however, like to refer to verse 21, wherein Vr̥ṣākapi is told that when he appears again, sacrifices would be performed. This evidently implies that they were stopped before and were to be commenced again on the re-appearance of Vr̥ṣākapi. The first verse therefore must be interpreted to mean that “the sacrifices are stopped." The root sr̥j with vi may mean either to abandon or to allow, but the former is its natural meaning, and when verse 21 in the same hymn can be easily explained by taking the former meaning of sr̥j with vi, it would be straining the words if we put a different interpretation on them. I am, therefore, disposed to interpret the verse after the manner of Mādhava Bhaṭṭa, except the last sentence.

But why should sacrifices be stopped ? What has Vr̥ṣākapi to do with them? These are very important questions, and I am sure that had they been properly answered, there would have been no difficulty in interpreting the hymn. In verse 3 we are told that Vr̥ṣākapi spoken of in this hymn, has the form of a yellow antelope. In verse 5 Indrāṇī is prepared to cut off his head, because he offended her, and in the preceding verse ( 4th ) a dog is said to be let loose upon him. These facts -an antelope with the head cut off, and a dog closely following him are quite sufficient for the purposes of identification. They shew that the whole story is based upon the “antelope’s head” we have previously discussed ; and had Yāska and Sāyaṇa known that there is a constellation called dog in the heavens by the side of Mr̥gaśiras, I feel certain that they would not have hesitated to recognize in Vr̥ṣākapi, the sun as represented by the constellation of Orion. But all traces of the dog, as a constellation, having been lost in the Sanskrit literature, neither Yāska nor sāyaṇa could find any clue to the true meaning of the hymn.+++(5)+++

This is not, however, the only place where Yāska has been obliged to invent extraordinary interpretations. Not knowing that the dog represented a star, he has proposed (Nirukta 6. 20), that Vr̥ka should be understood to mean “the moon,” while usually it means a wolf or a wild dog,+++(5)+++ and it appears to me that a similar mistake has been also committed here. Comparative Mythology and Greek Astronomy have, however, thrown further light on the subject, and we must now try to interpret the hymn accordingly. Vr̥ṣākapi must, therefore, be taken to represent the sun in Orion.

But even supposing that Vr̥ṣākapi thus represents the sun in Orion, why should the sacrifices be stopped in his account? The identification of Vriṣākapi with Orion at once furnishes us with a solution of this question. We have already seen that the dog is said to commence the new year in Rig i. 161. 13; and since Canis and Orion are close to each other, Orion may also be said to have commenced the year. The Devayāna, therefore, extended in those days from the heliacal to the acronycal rising of Orion, that is, when Orion rose with the sun, it was the vernal equinox, the beginning of the Devayāna, and six months after, when it rose at the beginning of night, it was the autumnal equinox, the end of the Devayāna. Now all Deva ceremonies and sacrifices could be begun and performed only during the Devayāna,* +++(* Jaimini Mim Dar. vi. 8. 23, and other authorities cited in Chap. II.)+++ or, as we find it in later traditions, only in the Uttarāyaṇa. The acronycal rising of Orion was thus a signal to stop such ceremonies, and oblations could properly be said to have been spoilt by the appearance of this constellation at the beginning of night. (If Vr̥tra is correctly identified with the constellation of Mr̥gaśiras, we may on the same theory also explain why he is called Makhasyu in Rig. x. 73, 7. The appearance of Mr̥ga, at the beginning of night indicated the commencement of the Dakṣiṇāyana wben sacrifices were stopped. Vr̥tra alias Mr̥ga might thus come to be regarded as a destroyer of the sacrifices.)

But above all the burden of the song “Indra is uttara of all,” becomes specially appropriate in this case. The word uttara does not here mean superior, but “upper” implying that Indra is in the upper or the northern portion of the universe, though the sun or Vr̥ṣākapi may go down.+++(5)+++ I would therefore translate the first verse thus:-" Where my friend Vr̥ṣākapi rejoiced in the wealth of the Aryans, they gave up sacrificing and did not respect Indra. Indra is (however) in the upper (i. e., northern) part of the universe."*

(If Vr̥ṣākapayī is to be at all introduced in the dialogue, we may assign this verse to her. The phrases, " my friend" and “did not respect lndra,” would be more appropriate in her mouth than in that of Indra or Indrāṇī.)

Jamison Brereton

[Indra:] “Because they have left off pressing (soma), they have stopped honoring Indra as god,
(in the places) where my comrade Vr̥ṣākapi was getting high on the
goodies of the stranger.”
– Above all Indra!

Griffith

MEN have abstained from pouring juice they count not Indra as a God.
Where at the votary’s store my friend Vrsakapi hath drunk his fill. Supreme is Indra over all.

Geldner

Man hat ja aufgehört, Soma zu pressen; den Indra haben sie nicht mehr als Gott erachtet, wo an den Vorräten des vornehmen Herrn der mir befreundete Vrisakapi sich gütlich tut. - Höher als alles steht Indra!

Grassmann

Sie haben abgelassen vom Somapressen, sie achteten Indra nicht als Gott, dort, wo sich mein Freund Vrischākapi an den Nahrungen des Frommen ergötzte. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
पङ्क्तिः
पञ्चमः

ब्रह्ममुनि - विषयः

इस सूक्त में ध्रुवप्रचलन, ग्रहों की गतिज्ञान का कारण व्योमकक्षा, सृष्टि के आरम्भ में सब ग्रहों का रेवती नक्षत्र पर अवलम्बन, वहाँ से ही प्रथम गतिक्रम, वसन्त सम्पात आदि विषय हैं।

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (सोतोः) विश्व को प्रकाशित करने के लिये (वि असृक्षत हि)जब किरणें विसर्जन की गयीं-छोड़ी गईं तब (इन्द्रं देवं न-अमंसत) उन्होंने इन्द्र उत्तर-ध्रुव को अपना देव प्रकाशक नहीं माना (यत्र पुष्टेषु)जिन पुष्ट अर्थात् पूर्ण प्रकाशित हुई किरणों में (अर्यः-वृषाकपिः-अमदत्) उनका स्वामी सूर्य हर्षित-प्रकाशित हुआ (मत्सखा-इन्द्रः)मेरा पति मुझ व्योमकक्षा का पति इन्द्र-उत्तरध्रुव (विश्वस्मात्-उत्तरः)विश्व के उत्तर में है ॥१॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - सृष्टि के आरम्भ में विश्व को दृष्ट-प्रकाशित करने के लिये जब किरणें प्रकट हुईं, तो उन्होंने खगोल के आधारभूत उत्तर ध्रुव को अपेक्षित नहीं किया, किन्तु सूर्य को अपना प्रकाशक बनाया। सूर्य से उनका सीधा सम्बन्ध है, परन्तु उत्तर ध्रुव सूर्य आदि सब गोलों का आधार या केन्द्र है। सारे नक्षत्रों की गतिविधि को बतानेवाली व्योमकक्षा का केन्द्र भी उत्तर ध्रुव है ॥१॥

ब्रह्ममुनि - विषयः

अस्मिन् सूक्ते ध्रुवप्रचलनम्, ग्रहाणां गतिज्ञानकारणं व्योमकक्षा, सृष्टेरारम्भे सर्वग्रहाणां रेवतीनक्षत्रेऽवलम्बनं तत एव प्रथमगतिक्रमः, तत्रैव वसन्तसम्पात इत्येवमादयो विषयाः सन्ति।

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - वक्तव्यम्−अयं मन्त्रो निरुक्ते आगतः, तत्र सूर्यकिरणानां व्यवहारो दर्शितः “अथैषादित्यरश्मीनाम्-वि हि सोतोः” [निरु० १३।४] तथैवात्र व्याख्यायते। पूर्णसूक्तस्य विशिष्टं विस्तृतं विवरणं मया विरचिते “वैदिकज्योतिषशास्त्र” नामके पुस्तके द्रष्टव्यम्। (सोतोः-वि असृक्षत) विश्वं सोतुं प्रकाशयितुं रश्मयो यदा विसृष्टाः खलु (इन्द्रं देवं न-अमंसत) ते रश्मयः-इन्द्रमुत्तरध्रुवं स्वदेवं प्रकाशकं नामन्यन्त (यत्र पृष्टेषु-अर्यः-वृषाकपिः-अमदत्) येषु सम्यक् प्रकाशमानेषु रश्मिषु तेषां स्वामी सन् वृषाकपिः सूर्यः “रश्मिभिरभिप्रकम्पयन्नेति तद्वृषाकपिः” [निरु० १२।२७] स हर्षितः प्रकाशितोऽभवत् (मत्सखा-इन्द्रः-विश्वस्मात्-उत्तरः) मम सखा-पतिभूत उत्तरध्रुवो विश्वत उत्तरो वर्तते, इत्युक्तिरिन्द्राण्या व्योमकक्षायाः “माधवभट्टास्तु-वि हि सोतोरित्येषर्गिन्द्राण्या वाक्यमिति मन्यन्ते” [सायणः] ॥१॥

विश्वास-प्रस्तुतिः ...{Loading}...

+++(इन्द्राणी -)+++
परा॒ ही॑न्द्र॒ धाव॑सि,
+++(खचक्रे देवभागे भवस्य)+++ वृ॒षाक॑पे॒र् अति॒ व्यथिः॑+++(=चलितः)+++ ।
नो अह॒! प्र वि॑न्दस्य्
अ॒न्यत्र॒ सोम॑-पीतये॒
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.०२

मूलम् ...{Loading}...

परा॒ ही॑न्द्र॒ धाव॑सि वृ॒षाक॑पे॒रति॒ व्यथिः॑ ।
नो अह॒ प्र वि॑न्दस्य॒न्यत्र॒ सोम॑पीतये॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्राणी
छन्दः - पङ्क्तिः

Thomson & Solcum

प꣡रा हि꣡ इन्द्र धा꣡वसि
वृषा꣡कपेर् अ꣡ति व्य꣡थिः
न꣡ ऊ अ꣡ह प्र꣡ विन्दसि
अन्य꣡त्र सो꣡मपीतये
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

dhā́vasi ← √dhāv- 1 (root)
{number:SG, person:2, mood:IND, tense:PRS, voice:ACT}

hí ← hí (invariable)
{}

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

párā ← párā (invariable)
{}

áti ← áti (invariable)
{}

vr̥ṣā́kapeḥ ← vr̥ṣā́kapi- (nominal stem)
{case:ABL, gender:M, number:SG}

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

áha ← áha (invariable)
{}

ná ← ná (invariable)
{}

prá ← prá (invariable)
{}

u ← u (invariable)
{}

vindasi ← √vid- 1 (root)
{number:SG, person:2, mood:IND, tense:PRS, voice:ACT}

anyátra ← anyátra (invariable)
{}

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

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

परा॑ । हि । इ॒न्द्र॒ । धाव॑सि । वृ॒षाक॑पेः । अति॑ । व्यथिः॑ ।
नो इति॑ । अह॑ । प्र । वि॒न्द॒सि॒ । अ॒न्यत्र॑ । सोम॑ऽपीतये । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

parā
[adverb]
“away.”

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

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

dhāvasi ← dhāv
[verb], singular, Present indikative
“run; run; wash.”

vṛṣākaper ← vṛṣākapeḥ ← vṛṣākapi
[noun], genitive, singular, masculine
“Vishnu; vṛṣākapi [word]; Indra.”

ati
[adverb]
“very; excessively; beyond; excessively.”

vyathiḥ ← vyathis
[noun], accusative, singular, neuter

no
[adverb]
“not.”

aha
[adverb]
“aha [word]; indeed.”

pra
[adverb]
“towards; ahead.”

vindasy ← vindasi ← vid
[verb], singular, Present indikative
“find; detect; marry; get; think.”

anyatra
[adverb]
“elsewhere; except for; below; otherwise; without; differently; excluding.”

somapītaye ← soma
[noun], masculine
“Soma; moon; soma [word]; Candra.”

somapītaye ← pītaye ← pīti
[noun], dative, singular, masculine
“drinking; haritāla.”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

हे इन्द्र त्वम् अति अत्यन्तं व्यथिः चलितः वृषाकपेः वृषाकपिं परा धावसि प्रतिगच्छसि । अन्यत्र सोमपीतये सोमपानाय नो अह नैव च प्र विन्दसि प्रगच्छसीत्यर्थः । सोऽयम् इन्द्रः विश्वस्मात् उत्तरः ॥ ।

Tilak - Commentary

Indra is here reproached for following up Vriṣākapi, though he has offended Indrāṇī. Says she to Indra : “O Indra! (how is it that) you run down fast after Vr̥ṣākapi and do not go anywhere else to drink soma. Indra is, &c.”

The word parā in this verse seems to denote the region where Vr̥ṣākapi has gone. Parāvat is often said to be the place in the distant or lower portion of the sphere, and is thus contrasted with arvāvat (Rig. viii. 13. 10). In Rig. viii. 33. 10 Indra is said to be Vr̥ṣā in the parāvat and also in the arvāvat regions. Indra is again very often spoken of as going to distant regions to see whether Vr̥tra is duly killed. The same fact appears to be here expressed in a different form.

Wilson

English translation:

“Indrāṇī speaks: You, Indra, much annoyed, hasten towards Vṛṣākapi; and yet you find no otherplace to drink the Soma; Indra is above all (the world).”

Jamison Brereton

[Indrāṇī:] “But although, o Indra, you run away, beyond the wayward course of Vr̥ṣākapi,
you do not find anywhere else for soma-drinking.”
– Above all Indra!

Griffith

Thou, Indra, heedless passest by the ill Vrsakapi hath wrought;
Yet nowhere else thou findest place wherein to drink the Soma juice. Supreme is Indra over all.

Geldner

Du läufst ja weiter, Indra, über die Verfehlung des Vrisakapi hinweg sehend. Auch anderswo bekommst du keinen Soma mehr zu trinken. - Höher als alles steht Indra!

Grassmann

»Du, o Indra, läufst fort über den Weg, den Vrischākapi eingeschlagen, und doch findest du nirgend wo anders eine Gelegenheit zum Somatrunke.« Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
पादनिचृत्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (इन्द्र)हे उत्तर ध्रुव ! हे मेरे पति ! तू(वृषाकपेः)वृषाकपि सूर्य के लिये (अति व्यथिः) अत्यन्त व्यथित हुआ (परा धावसि) मुझ व्योमकक्षा से परे जा रहा है (अह-अन्यत्र) आश्चर्य है, अन्य समय में भी (सोमपीतये) सोमपीति-गृहस्थतृप्ति के निमित्त (न-उ प्र विन्दसि) नहीं मुझे प्राप्त करता है ॥२॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - ज्योतिर्विद्या की दृष्टि से ध्रुवप्रचलन होता है, जो व्योमकक्षा से प्रतिलोम गति करता है, इसलिये आलंकारिक ढंग से व्योमकक्षा से परे हटता हुआ होने से वह उपालम्भ सा दे रही है कि सूर्यादि को लिये हुए ध्रुवव्योमकक्षा से परे हटता है ॥२॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (इन्द्र वृषाकपेः-अति व्यथिः) हे इन्द्र ! उत्तरध्रुव ! मम पते ! त्वं वृषाकपये सूर्याय “चतुर्थ्यर्थे बहुलं छन्दसि” [अष्टा० २।३।६२] इति षष्ठी, अतिव्यथितः सन् (परा धावसि) मम सकाशात्-व्योमकक्षातः परा गच्छसि (अह-अन्यत्र सोमपीतये न-उ प्र विन्दसि) आश्चर्यमन्यत्र समयेऽपि सोमपीतिनिमित्तं नैव मां प्राप्नोषि ॥२॥

विश्वास-प्रस्तुतिः ...{Loading}...

+++(इन्द्रः - )+++
किम् अ॒यं त्वां वृ॒षाक॑पिश्
च॒कार॒ +++(सूर्यसंसर्गाद् इन्द्रप्रीत्या च)+++ हरि॑तो+++(=सुवर्णो)+++ मृ॒गः ।
यस्मा॑ +++(ईर्ष्याम्)+++ इर॒स्यसि॑+++(=यच्छसि)+++ +इद् उ॒ न्व्,
अ१॒॑र्यो+++(←अरि)+++ वा॑ पुष्टि॒मद् वसु॒?
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.०३

मूलम् ...{Loading}...

किम॒यं त्वां वृ॒षाक॑पिश्च॒कार॒ हरि॑तो मृ॒गः ।
यस्मा॑ इर॒स्यसीदु॒ न्व१॒॑र्यो वा॑ पुष्टि॒मद्वसु॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्राणी
छन्दः - पङ्क्तिः

Thomson & Solcum

कि꣡म् अयं꣡ त्वां꣡ वृषा꣡कपिश्
चका꣡र ह꣡रितो मृगः꣡
य꣡स्मा इरस्य꣡सी꣡द् उ नु꣡
अर्यो꣡ वा पुष्टिम꣡द् व꣡सु
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

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

kím ← ká- (pronoun)
{case:NOM, gender:N, number:SG}

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

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

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

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

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

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

ít ← ít (invariable)
{}

nú ← nú (invariable)
{}

u ← u (invariable)
{}

yásmai ← yá- (pronoun)
{case:DAT, gender:M, number:SG}

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

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

vā ← vā (invariable)
{}

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

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

किम् । अ॒यम् । त्वाम् । वृ॒षाक॑पिः । च॒कार॑ । हरि॑तः । मृ॒गः ।
यस्मै॑ । इ॒र॒स्यसि॑ । इत् । ऊं॒ इति॑ । नु । अ॒र्यः । वा॒ । पु॒ष्टि॒ऽमत् । वसु॑ । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

kim ← ka
[noun], accusative, singular, neuter
“what; who; ka [pronoun].”

ayaṃ ← ayam ← idam
[noun], nominative, singular, masculine
“this; he,she,it (pers. pron.); here.”

tvāṃ ← tvām ← tvad
[noun], accusative, singular
“you.”

vṛṣākapiś ← vṛṣākapiḥ ← vṛṣākapi
[noun], nominative, singular, masculine
“Vishnu; vṛṣākapi [word]; Indra.”

cakāra ← kṛ
[verb], singular, Perfect indicative
“make; perform; cause; produce; shape; construct; do; put; fill into; use; fuel; transform; bore; act; write; create; prepare; administer; dig; prepare; treat; take effect; add; trace; put on; process; treat; heed; hire; act; produce; assume; eat; ignite; chop; treat; obey; manufacture; appoint; evacuate; choose; understand; insert; happen; envelop; weigh; observe; practice; lend; bring; duplicate; plant; kṛ; concentrate; mix; knot; join; take; provide; utter; compose.”

harito ← haritaḥ ← harita
[noun], nominative, singular, masculine
“green; yellow; fresh; harita [word]; green.”

mṛgaḥ ← mṛga
[noun], nominative, singular, masculine
“game; deer; animal; antelope; mṛga [word]; Mṛgaśiras.”

yasmā ← yasmai ← yad
[noun], dative, singular, masculine
“who; which; yat [pronoun].”

irasyasīd ← irasyasīt ← irasy
[verb], singular, Athematic s aor. (Ind.)
“envy.”

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

nv ← nu
[adverb]
“now; already.”

aryo ← aryaḥ ← ari
[noun], genitive, singular, masculine

vā
[adverb]
“or; optionally; either.”

puṣṭimad ← puṣṭimat
[noun], nominative, singular, neuter

vasu
[noun], nominative, singular, neuter
“wealth; property; gold; vasu [word]; ruby; treasure; jewel.”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

हे इन्द्र त्वां प्रति हरितः हरितवर्णः मृगः मृगभूतः अयं वृषाकपिः। मृगजातिर्हि वृषाकपिः । किं प्रियं चकार अकार्षीत् । यस्मै वृषाकपये पुष्टिमत् पोषयुक्तं वसु धनम् अर्यो वा उदार इव स त्वं नु क्षिप्रम् इरस्यसीत् प्रयच्छस्येव । यः इन्द्रः विश्वस्मात् उत्तरः ॥

Tilak - Commentary

Sāyaṇa following the Anukramaṇi, understands the verse as addressed by Indrāṇī to Indra. Ludwig and Grassmann, on the other hand, take it to be addressed by Indra to Indrāṇī; and this construction seems better than that of Sāyaṇa. It may, however, be here, once for all, remarked that though scholars thus differ in assigning verses to different deities, yet it does not, on the whole, materially alter the legend incorporated in the hymn.

Says Indra : " What has this Vr̥ṣākapi, in the form of a yellow antelope, done to thee that you are so much angry with him? Was it the rich possession (wealth) of the Aryans? Indra, &c."

The form, in which Vr̥ṣākapi is here said to have appeared, should be specially noted. Harita means yellow, and yellow animals (Haritaḥ) are said to be yoked to the carriage of Aditya in Nighaṇṭu ( 1, 15 ). There the word is, however, understood lo be the plural of Harit, by the commentators in conformity to Rig, i. 115. 3 and . 48. 9, where the sun is said to have seven horses yoked to his carriage. But I think that the same idea may give rise to the conception that the sun is represented by a single yellow animal, and we may take the passage in the Nighaṇṭu as referring also to the verse under consideration. I have previously alluded to the fact that the dog at the Chinvat bridge in the Parsi traditions is described as zaritem, that is, of the same colour as the antelope in the third verse. But the question of colour cannot be taken as finally settled until we first definitely decide what animal is represented by Mr̥ga.* +++(• See Dr. Rajendralal’s Indo-Aryans, Vol, II., p. 303.)+++

Wilson

English translation:

“What (favour) has this tawny deer Vṛṣākapi done to you that you should like a liberal (benefactor)bestow upon him wealth and nourish me; Indra is above all (the world).”

Jamison Brereton

[Indra:] “What has this tawny beast Vr̥ṣākapi done to you—
or to the thriving goods of the stranger—that you are jealous of him?” – Above all Indra!

Griffith

What hath he done to injure thee, this tawny beast Vrsakapi,
With whom thou art so angry now? What is the votary’s foodful store? Supreme is Indra over all.

Geldner

Was hat dir dieser Vrisakapi getan, das gelbliche Tier, auf den du wohl gar neidisch bist, oder der blühende Besitz des vornehmen Herrn?" - Höher als alles steht Indra!

Grassmann

Was hat dir dieser Vrischākapi, dieses gelbe Wild, gethan, dass du ihm nun so zürnest? oder ist es des frommen nahrungsreiches Gut [was du ihm neidest]? Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
निचृत्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - इन्द्र की उक्ति−(अयम्-अर्यः) यह किरणों का स्वामी (वृषाकपिः-हरितः-मृगः) सूर्य मनोहर सुनहरे मृग ने (त्वां वा पुष्टिमत्-वसु) तेरे प्रति अथवा तेरे पुष्टियुक्त बहुमूल्य धन के प्रति (किं नु-चकार) क्या कर डाला-तेरी या तेरे धन की क्या हानि करी? (यस्मै-इरस्यसि-इत्-उ) जिस सूर्य के लिये तू इर्ष्या कर रही है ॥३॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - यहआलङ्कारिकभाषा में कहा जा रहा है, व्योमकक्षा के प्रति या उसकी वस्तुओं के प्रति सूर्य कुछ बिगाड़ करता है, वह बिगाड़ अगले मन्त्र में बताया जा रहा है ॥३॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - इन्द्रोक्तिः−(अयम्-अर्यः-वृषाकपिः-हरितः-मृगः) एष रश्मीनां स्वामी वृषाकपिः सूर्यो मनोहरः सौवर्णो मृगः-इत्यालङ्कारिकं वर्णनं सूर्योऽन्यत्रापि वेदे खलूक्तः “समुद्रादूर्मिमुदयति वेनो…जानन्तो रूपमकृपन्त विप्रा मृगस्य” [ऋ० १०।१२३।४] (त्वां वा पुष्टिमत्-वसु किं नु चकार) त्वां प्रति यद्वा तव पुष्टियुक्तं बहुमूल्यं धनं किं खलु कृतवान् (यस्मै-इरस्यसि-इत्-उ) यस्मै वृषाकपये सूर्याय त्वमीर्ष्यसि हि “इरस् ईर्ष्यायाम्” [कण्ड्वादि] ॥३॥

विश्वास-प्रस्तुतिः ...{Loading}...

+++(इन्द्राणी -)+++
यम् इ॒मं त्वं वृ॒षाक॑पिं
प्रि॒यम् इ॑न्द्राभि॒रक्ष॑सि ।
श्वा+++(=canis major)+++ न्व् अ॑स्य जम्भिष॒द्
अपि॒ कर्णे॑ वराह॒युर्
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.०४

मूलम् ...{Loading}...

यमि॒मं त्वं वृ॒षाक॑पिं प्रि॒यमि॑न्द्राभि॒रक्ष॑सि ।
श्वा न्व॑स्य जम्भिष॒दपि॒ कर्णे॑ वराह॒युर्विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्राणी
छन्दः - पङ्क्तिः

Thomson & Solcum

य꣡म् इमं꣡ त्वं꣡ वृषा꣡कपिम्
प्रिय꣡म् इन्द्राभिर꣡क्षसि
शुवा꣡ नु꣡ अस्य जम्भिषद्
अ꣡पि क꣡र्णे वराहयु꣡र्
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

imám ← ayám (pronoun)
{case:ACC, gender:M, number:SG}

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

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

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

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

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

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

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

jambhiṣat ← √jambh- 1 (root)
{number:SG, person:3, mood:SBJV, tense:AOR, voice:ACT}

nú ← nú (invariable)
{}

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

ápi ← ápi (invariable)
{}

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

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

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

यम् । इ॒मम् । त्वम् । वृ॒षाक॑पिम् । प्रि॒यम् । इ॒न्द्र॒ । अ॒भि॒ऽरक्ष॑सि ।
श्वा । नु । अ॒स्य॒ । ज॒म्भि॒ष॒त् । अपि॑ । कर्णे॑ । व॒रा॒ह॒ऽयुः । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

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

imaṃ ← imam ← idam
[noun], accusative, singular, masculine
“this; he,she,it (pers. pron.); here.”

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

vṛṣākapim ← vṛṣākapi
[noun], accusative, singular, masculine
“Vishnu; vṛṣākapi [word]; Indra.”

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

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

indrābhirakṣasi ← abhirakṣasi ← abhirakṣ ← √rakṣ
[verb], singular, Present indikative
“guard; protect; defend.”

śvā ← śvan
[noun], nominative, singular, masculine
“dog; śvan [word].”

nv ← nu
[adverb]
“now; already.”

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

jambhiṣad ← jambhiṣat ← jabh
[verb], singular, Aorist conj./subj.

api
[adverb]
“besides; even; surely; though; furthermore; among; contrastingly; assuredly.”

karṇe ← karṇa
[noun], locative, singular, masculine
“ear; Karṇa; karṇa [word]; auricle; fluke; diameter; lobule.”

varāhayur ← varāhayuḥ ← varāhayu
[noun], nominative, singular, masculine

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

हे इन्द्र त्वं प्रियम् इष्टं पुत्रं यमिमं वृषाकपिम् अभिरक्षसि परिपालयसि अस्य एनं वृषाकपिम् । द्वितीयार्थे षष्ठी। वराहयुः वराहमिच्छन् श्वा नु क्षिप्रं जम्भिषत् भक्षयतु । अपि च कर्णे गृह्णात्विति शेषः । श्वानो हि वराहमिच्छन्ति । सिद्धमन्यत् ॥

Wilson

English translation:

“This Vṛṣākapi whom you, Indra, cherish as your dear (son)– may the dog which chases the boar(seize) him by the ear (and) devour him; Indra is above all (the world).”

Jamison Brereton

[Indrāṇī:] “This dear Vr̥ṣākapi of yours that you protect, o Indra— the boar-hunting dog will snap at his ear.”
– Above all Indra!

Griffith

Soon may the hound who hunts the boar seize him and bite him in the car,
O Indra, that Vrsakapi whom thou protectest as a friend, Supreme is Indra over all.

Geldner

Den lieben Vrisakapi, den du, Indra, da in Schutz nimmst, den soll gleich der Hund am Ohre packen, der Saufänger! - Höher als alles steht Indra!

Grassmann

»Diesem Vrischākapi, den du, o Indra, als einen Freund beschirmst, dem soll der auf Eber jagende Hund ins Ohr beissen. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
विराट्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - इन्द्राणी का प्रत्युत्तर (इन्द्र त्वम्) हे इन्द्र-उत्तरध्रुव ! तू (यम्-इमं प्रियं वृषाकपिम्) जिस इस अपने सूर्यकी(अभिरक्षसि) अभिरक्षा करता है-तरफदारी करता है (कपिः मे प्रिया व्यक्ता) वृषाकपि-सूर्य ने मेरी प्रिया प्रकाशित सब ताराओं को दूषित कर दिया, केवल अपनी योगतारा पर ही स्थिर नहीं रहा,अतः (वराहयुः श्वा) वराह-शूकर को चाहनेवाला कुत्ता-वृक भेड़िया चन्द्रमा (अस्य कर्णे नु) इसके दोनों कान कोण भी अवश्य (जम्भिषत्) ग्रसलेता है (अस्य शिरः-नु राविषम्) इनके शिर को मैं अवश्य काट डालूँ (दुष्कृते न सुगं भुवम्) दुष्कर्मी के लिये मैं कभी सुखदा न होऊँ ॥४-५॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - ज्योतिर्विद्या केक्षेत्र में सूर्य अपनी एक योगतारा रेवती पर स्थिर न रहकर अन्य ताराओंकास्पर्श करता जाता है।व्योमकक्षा की समस्त ताराओं को स्पर्श किया, पुनः क्रमशः ऐसी स्थिति में आता है कि चन्द्रमा इसके कोण को ग्रस लेता है, तो सूर्यग्रहण पड़ जाता है। यह वर्णनआलङ्कारिकढंग से कहा गया है ॥४-५॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - इन्द्राण्याः प्रत्युत्तरम्−(इन्द्र त्वं यम्-इं प्रियं वृषाकपिम्-अभिरक्षसि) हे इन्द्र ! उत्तरध्रुवरूप मम पते ! त्वं यमिमं प्रियं वृषाकपिं सूर्यं परिपालयसि (कपिः-मे प्रिया व्यक्ता तष्टानि व्यदूदुषत्) कपिः वृषाकपिः “पूर्वपदलोपश्छान्दसः” पूर्वपदलोपो द्रष्टव्यः, देवदत्तो दत्तः सत्यभामा भामेति” [महाभाष्य व्या० १।१।१] स्वकीययोगनक्षत्रमेव न स्थितोऽपि तु मम प्रियाणि प्रकाशितानि सम्पन्नानि नक्षत्राणि विदूषितवान् अतः (वराहयुः श्वा-अस्य कर्णे-अपि नु जम्भिषत्) वराहमिच्छुकः श्वा चन्द्रमाः “वृकश्चन्द्रमा भवति” [निरुक्त ५।२०] अस्य कर्णं-कोणं ग्रसितवान् (शिरः नु-अस्य राविषम्) अस्य शिरोऽवश्यं लुनीयाम् (दुष्कृते न सुगं भुवम्) दुष्कर्मिणे न सुखदा भवेयम् ॥४-५॥

विश्वास-प्रस्तुतिः ...{Loading}...

प्रि॒या त॒ष्टानि॑+++(=कल्पितानि [यजमानैः])+++ मे क॒पिर्
+++(इन्द्रप्रीति꣡म्, उक्षपाकं꣡ स्व꣡स्या वक्ष्य꣡माणं)+++
व्य॑क्ता॒ व्य॑दूदुषत् ।
शिरो॒ न्व् अ॑स्य राविषं॒ +++(यथा मृगशीर्षे दृश्यते)+++
न सु॒गं दु॒ष्कृते॑ भुवं॒
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.०५

मूलम् ...{Loading}...

प्रि॒या त॒ष्टानि॑ मे क॒पिर्व्य॑क्ता॒ व्य॑दूदुषत् ।
शिरो॒ न्व॑स्य राविषं॒ न सु॒गं दु॒ष्कृते॑ भुवं॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्राणी
छन्दः - पङ्क्तिः

Thomson & Solcum

प्रिया꣡ तष्टा꣡नि मे कपि꣡र्
वि꣡अक्ता वि꣡ अदूदुषत्
शि꣡रो नु꣡ अस्य राविषं
न꣡ सुगं꣡ दुष्कृ꣡ते भुवं
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

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

me ← ahám (pronoun)
{case:DAT, number:SG}

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

taṣṭā́ni ← √takṣ- (root)
{case:NOM, gender:N, number:PL, non-finite:PPP}

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

ví ← ví (invariable)
{}

vyàktā ← √añj- (root)
{case:ACC, gender:N, number:PL, non-finite:PPP}

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

nú ← nú (invariable)
{}

rāviṣam ← √ru- (root)
{number:SG, person:1, mood:SBJV, tense:AOR, voice:ACT}

śíraḥ ← śíras- ~ śīrṣán- (nominal stem)
{case:ACC, gender:N, number:SG}

bhuvam ← √bhū- (root)
{number:SG, person:1, mood:INJ, tense:AOR, voice:ACT}

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

ná ← ná (invariable)
{}

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

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

प्रि॒या । त॒ष्टानि॑ । मे॒ । क॒पिः । विऽअ॑क्ता । वि । अ॒दू॒दु॒ष॒त् ।
शिरः॑ । नु । अ॒स्य॒ । रा॒वि॒ष॒म् । न । सु॒ऽगम् । दुः॒ऽकृते॑ । भु॒व॒म् । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

priyā ← priya
[noun], accusative, plural, neuter
“beloved; pleasant; dear; fond(p); wanted; priya [word]; favorite; good; liked; suitable; proper.”

taṣṭāni ← takṣ
[verb noun], accusative, plural
“produce; shape; fashion; chisel; invent.”

me ← mad
[noun], genitive, singular
“I; mine.”

kapir ← kapiḥ ← kapi
[noun], nominative, singular, masculine
“monkey; kapi [word]; ape; Kapi; resin of Boswellia thurifera; elephant.”

vyaktā ← vyakta
[noun], accusative, plural, neuter
“perceptible; obvious; much(a); obvious; apprehensible.”

vy ← vi
[adverb]
“apart; away; away.”

adūduṣat ← duṣ
[verb], singular, Redupl. Aorist (Ind.)
“corrupt; sin; damage; corrupt; spoil; injure.”

śiro ← śiraḥ ← śiras
[noun], accusative, singular, neuter
“head; top; peak; battlefront; śiras [word]; beginning; skull.”

nv ← nu
[adverb]
“now; already.”

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

rāviṣaṃ ← rāviṣam ← ru
[verb], singular, Athematic is aor. (Ind.)
“break; hurt.”

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

sugaṃ ← sugam ← suga
[noun], nominative, singular, neuter
“clear.”

duṣkṛte ← duṣkṛt
[noun], dative, singular, masculine
“wicked.”

bhuvaṃ ← bhuvam ← 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.”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

मे मह्यमिन्द्राण्यै तष्टानि यजमानैः कल्पितानि प्रिया प्रियाणि व्यक्ता व्यक्तान्याज्यैर्विशेषेणाक्तानि हवींषि कश्चित् वृषाकपेर्विषये वर्तमानः कपिः व्यदूदुषत् दूषयामास । ततोऽहम् अस्य तत्कपिस्वामिनो वृषाकपेः शिरो नु क्षिप्रं राविषं लुनीयाम् । दुष्कृते दुष्टस्य कर्मणः कर्त्रे वृषाकपयेऽस्मै सुगं सुखं न भुवम् अहं न भवेयम् । अस्मै सुखप्रदात्री न भवामीत्यर्थः । अस्या मम पतिः इन्द्रः विश्वस्मात् उत्तरः ॥ ॥ १ ॥

Tilak - Commentary

Sāyaṇa is literally correct, but again misses the spirit, or rather has missed it throughout the hymn. Indra was reproached in the second verse for his partiality or over-kindness to Vr̥ṣākapi, but Indrānī was not satisfied with it, and if Indra failed to punish the Kapi, she took the matter in her own hand. Says she : “O Indra ! as you (thus) protect this (your) favourite Vr̥ṣākapi, let the dog, eager (to chase ) a hog (varāha ), bite him at his ear. The Kapi spoilt my favourite things.² I shall, therefore, cut off his head, in order that an evil-doer may not enjoy happiness. Indra is in the upper (portion) of the universe,”

Here Indrāṇī is herself prepared to punish Vr̥ṣākapi by setting the dog at his ear, and cutting off his head. I have in a previous chapter shown how the figure of Mr̥ga’s head is to be obtained in the sky. Taking the three stars in the belt of Orion as the top of the head, the dog is close by the right ear of Mr̥ga and may properly be said to bite it. The word varāha also points out the place where we may expect to find the dog. In Rig. i. 61.7, varāha is said to be killed by Vishnu beyond a mountain, which, in all probability, is the same story as that of Indra killing Vr̥tra. +++(* ln Rig. x. 99, 6, Indra is said to have killed Trishīrśan, had with his aid Trita killed varāha. )+++ A dog chasing varāha is therefore no other than Canis Major following the constellation of Orion, or the " antelope’s head " representing Vr̥tra. Sāyaṇa and Yāska and even European scholars are silent as to who this dog is. The verses, in fact, may be said to have remained altogether unexplained hitherto, though the words themselves are simple enough and have caused no difficulty.

Wilson

English translation:

“The ape has spoiled the beloved ghī-adorned (oblations) made to me (by worshippers); let mequickly cut off his head, let me not be the giver of happiness to one who works evil; Indra is above all (the world).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

The ape: kapi = ape; also, a shorter form of Vṛṣākapi

Jamison Brereton

[Indrāṇī:] “The monkey has spoiled my dear (well-)fashioned and decorated (private parts).
I will break his head. I will not be easy-going for a bad actor.”
– Above all Indra!

Griffith

Kapi hath marred the beauteous things, all deftly wrought, that were my joy.
In pieces will I rend his head; the sinner’s portion sball be woo. Supreme is Indra over all.

Geldner

Meine lieben gedrechselten, bemalten Sachen hat der Affe besudelt. Seinen Kopf will ich gleich zerschlagen und dem Übeltäter nicht schön kommen. - Höher als alles steht Indra!

Grassmann

Die mir theuren, schönen Kunstwerke hat mir der Affe verdorben; nun will ich ihm seinen Kopf zerschmettern, nicht soll es dem Uebelthäter gut ergehn.« Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
पादनिचृत्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - इन्द्राणी का प्रत्युत्तर (इन्द्र त्वम्) हे इन्द्र-उत्तरध्रुव ! तू (यम्-इमं प्रियं वृषाकपिम्) जिस इस अपने सूर्यकी(अभिरक्षसि) अभिरक्षा करता है-तरफदारी करता है (कपिः मे प्रिया व्यक्ता) वृषाकपि-सूर्य ने मेरी प्रिया प्रकाशित सब ताराओं को दूषित कर दिया, केवल अपनी योगतारा पर ही स्थिर नहीं रहा,अतः (वराहयुः श्वा) वराह-शूकर को चाहनेवाला कुत्ता-वृक भेड़िया चन्द्रमा (अस्य कर्णे नु) इसके दोनों कान कोण भी अवश्य (जम्भिषत्) ग्रसलेता है (अस्य शिरः-नु राविषम्) इनके शिर को मैं अवश्य काट डालूँ (दुष्कृते न सुगं भुवम्) दुष्कर्मी के लिये मैं कभी सुखदा न होऊँ ॥४-५॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - ज्योतिर्विद्या केक्षेत्र में सूर्य अपनी एक योगतारा रेवती पर स्थिर न रहकर अन्य ताराओंकास्पर्श करता जाता है।व्योमकक्षा की समस्त ताराओं को स्पर्श किया, पुनः क्रमशः ऐसी स्थिति में आता है कि चन्द्रमा इसके कोण को ग्रस लेता है, तो सूर्यग्रहण पड़ जाता है। यह वर्णनआलङ्कारिकढंग से कहा गया है ॥४-५॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - इन्द्राण्याः प्रत्युत्तरम्−(इन्द्र त्वं यम्-इं प्रियं वृषाकपिम्-अभिरक्षसि) हे इन्द्र ! उत्तरध्रुवरूप मम पते ! त्वं यमिमं प्रियं वृषाकपिं सूर्यं परिपालयसि (कपिः-मे प्रिया व्यक्ता तष्टानि व्यदूदुषत्) कपिः वृषाकपिः “पूर्वपदलोपश्छान्दसः” पूर्वपदलोपो द्रष्टव्यः, देवदत्तो दत्तः सत्यभामा भामेति” [महाभाष्य व्या० १।१।१] स्वकीययोगनक्षत्रमेव न स्थितोऽपि तु मम प्रियाणि प्रकाशितानि सम्पन्नानि नक्षत्राणि विदूषितवान् अतः (वराहयुः श्वा-अस्य कर्णे-अपि नु जम्भिषत्) वराहमिच्छुकः श्वा चन्द्रमाः “वृकश्चन्द्रमा भवति” [निरुक्त ५।२०] अस्य कर्णं-कोणं ग्रसितवान् (शिरः नु-अस्य राविषम्) अस्य शिरोऽवश्यं लुनीयाम् (दुष्कृते न सुगं भुवम्) दुष्कर्मिणे न सुखदा भवेयम् ॥४-५॥

विश्वास-प्रस्तुतिः ...{Loading}...

न मत् स्त्री सु॑भ॒सत्+++(=सुजघन)+++-त॑रा॒
न सु॒याशु॑+++(=स्वालिङ्गन)+++तरा भुवत् ।
न मत् +++(सम्भोगे)+++ प्रति॑-च्यवीयसी॒
न सक्थ्+++(=ऊरु)+++-उद्य॑मीयसी॒
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.०६

मूलम् ...{Loading}...

न मत्स्त्री सु॑भ॒सत्त॑रा॒ न सु॒याशु॑तरा भुवत् ।
न मत्प्रति॑च्यवीयसी॒ न सक्थ्युद्य॑मीयसी॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्राणी
छन्दः - पङ्क्तिः

Thomson & Solcum

न꣡ म꣡त् स्त्री꣡ सुभस꣡त्तरा
न꣡ सुया꣡शुतरा भुवत्
न꣡ म꣡त् प्र꣡तिच्यवीयसी
न꣡ स꣡क्थि उ꣡द्यमीयसी
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

mát ← ahám (pronoun)
{case:ABL, number:SG}

ná ← ná (invariable)
{}

strī́ ← strī́- (nominal stem)
{case:NOM, gender:F, number:SG}

subhasáttarā ← subhasáttara- (nominal stem)
{case:NOM, gender:F, number:SG}

bhuvat ← √bhū- (root)
{number:SG, person:3, mood:INJ, tense:AOR, voice:ACT}

ná ← ná (invariable)
{}

suyā́śutarā ← suyā́śutara- (nominal stem)
{case:NOM, gender:F, number:SG}

mát ← ahám (pronoun)
{case:ABL, number:SG}

ná ← ná (invariable)
{}

práticyavīyasī ← práticyavīyaṁs- (nominal stem)
{case:NOM, gender:F, number:SG}

ná ← ná (invariable)
{}

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

údyamīyasī ← údyamīyaṁs- (nominal stem)
{case:NOM, gender:F, number:SG}

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

न । मत् । स्त्री । सु॒भ॒सत्ऽत॑रा । न । सु॒याशु॑ऽतरा । भु॒व॒त् ।
न । मत् । प्रति॑ऽच्यवीयसी । न । सक्थि॑ । उत्ऽय॑मीयसी । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

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

mat ← mad
[noun], ablative, singular
“I; mine.”

strī
[noun], nominative, singular, feminine
“woman; wife; feminine; strīvajra; sexual activity; strī [word]; daughter; female.”

subhasattarā ← subhasattara
[noun], nominative, singular, feminine

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

suyāśutarā ← suyāśutara
[noun], nominative, singular, feminine

bhuvat ← bhū
[verb], singular, Aorist conj./subj.
“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.”

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

mat ← mad
[noun], ablative, singular
“I; mine.”

praticyavīyasī ← praticyavīyas
[noun], nominative, singular, feminine

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

sakthy ← sakthi
[noun], accusative, singular, neuter
“leg; thigh; sakthi [word].”

udyamīyasī ← udyamīyas
[noun], nominative, singular, feminine

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

मत् मत्तोऽन्या स्त्री नारी सुभसत्तरा अतिशयेन सुभगा न भुवत् न भवति । नास्तीत्यर्थः । किंच मत्तोऽन्या स्त्री सुयाशुतरा अतिशयेन सुसुखातिशयेन सुपुत्रा वा न भवति । तथा च मन्त्रान्तरं – ददाति मह्यं यादुरी याशूनां भोज्या शता’ (ऋ. सं. १. १२६. ६) इति । किंच मत् मत्तोऽन्या प्रतिच्यवीयसी पुमांसं प्रति शरीरस्यात्यन्तं च्यावयित्री न अस्ति । किंच मत्तोऽन्या स्त्री सक्थ्युद्यमीयसी संभोगेऽत्यन्तमुत्क्षेप्त्री न अस्ति । न मत्तोऽन्या काचिदपि नारी मैथुनेऽनुगुणं सक्थ्युद्यच्छतीत्यर्थः । मम पतिः इन्द्रः विश्वस्मात् उत्तरः उत्कृष्टः ॥

Tilak - Commentary

This verse presents no difficulty. Thus satisfied, Indraṇī speaks of herself as the best of women, best in every way.

Wilson

English translation:

“There is no woman more amiable than I am, not one who bears fairer sons than I; nor one moretractable not one more ardent; Indra is above all (the world).”

Jamison Brereton

[Indrāṇī:] “No woman has a better bottom than me or gives better sex. None is better at thrusting back than me, nor raises her thighs higher.” – Above all Indra!

Griffith

No Dame hath ampler charms than 1, or greater wealth of love’s delights.
None with more ardour offers all her beauty to her lord’s embrace. Supreme is Indra over all.

Geldner

Keine Frau hat eine schönere Scham, keine gewährt schöneren Liebesgenuß als ich; keine drückt sich mehr an den Mann, keine hebt die Schenkel besser." - Höher als alles steht Indra!

Grassmann

Es gibt keine Frau mit schönerem Hintern und zum Beischlaf geeigneter als mich, keine, die sich mehr herandrängt und die Lenden besser auseinanderspreizt. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
निचृत्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - हे इन्द्र-उत्तर ध्रुव ! मुझसे श्रेष्ठ सुभागवाली सुखप्रद द्रवीभूत प्रजननकर्मकुशल अन्य स्त्री नहीं है। अम्ब-प्रियभाषिणी ! जैसे तू चाहती है, वैसा ही हो सकता है, तेरे मुखादि अङ्ग मुझे हर्षित करते हैं, सुन्दरभुजा हाथ केशजङ्घावाली वीरपत्नी तू हमारे वृषाकपि-सूर्य को नष्ट करना चाहती है, यह पूछता हूँ। हे इन्द्र-उत्तरध्रुवपति ! यह आक्रमणशील मुझे अबला समझता है, मैं इन्द्रपत्नी ध्रुव की पत्नी ध्रुव द्वारा पालित वायुप्रवाह-वायुस्तर मेरे मित्र हैं, उनके द्वारा मैं परिक्रमा करती हूँ, पुरातन काल में जैसे पत्नी यज्ञसमारोह और संग्राम में पति के साथ होती है, वैसे ही मैं भी। अतः विश्व के चालनमेंमैं यह वीरपत्नी-तेरी पत्नी प्रशस्त कही जाती है। हे प्रिये इन्द्राणि ! मेरी पत्नी, मैं भी नारियों मेंतुझको अच्छी सुनता हूँ तथामैंतेरा पति जरावस्था से नहीं मरता हूँ ॥६-११॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - गृहस्थ में पति-पत्नी शुभावसर पर और संग्रामसमय साथ रहते हैं। ज्योतिर्विद्या में उत्तरध्रुव के आधार पर व्योमकक्षा रहती है, वह मरुत् स्तरों आकाशीय वातसूत्रों द्वारा गति करती है ॥६-११॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - हे इन्द्र ! उत्तरध्रुव ! मत्तः श्रेष्ठा सुभगा सुखप्रदा द्रवीभूता प्रजननकर्मकुशलान्यास्त्री नास्ति, अम्ब ! प्रियभाषिणी ! यथा त्वमिच्छसि तथैव भवितुमर्हति, तव मुखादीन्यङ्गानि मां हर्षयन्ति, हे सुन्दरभुजहस्तकेशजङ्घावति ! वीरपत्नि ! त्वमस्माकं वृषाकपिं किमर्थं हन्तुमिच्छसीति पृच्छामि। हे इन्द्रपते ! अयं शरारुराक्रमणशीलो मामबलां मन्यतेऽपि त्वहमिन्द्रपत्नी मरुतो वायुप्रवाहाः-मम सखायः सन्ति, वायुप्रवाहैः परिक्राम्यामि, पुराकालेऽपि यथा पत्नी यज्ञसम्मेलने सङ्ग्रामे च पत्या सह भवति तथा ह्यहमपि खल्वस्मि, अत एव विश्वस्य चालनेऽहमेषा वीरिणी तव पत्नी प्रशस्ता कथ्यते, इन्द्रवचनम्−हे प्रिये ! इन्द्राणि ! अहमपि नारीषु त्वामिन्द्राणीं सुभगां शृणोमि तथाऽस्यास्तवेन्द्राण्याः पतिरहं जरावस्थया न म्रिये ॥६-११॥

विश्वास-प्रस्तुतिः ...{Loading}...

+++(इन्द्रः - )+++
उ॒वे+++(=हे)+++ अ॑म्ब सुलाभिके॒
+++(उक्तं)+++ यथे॑वा॒ङ्ग+++(=क्षिप्रं)+++ भ॑वि॒ष्यति॑ ।
भ॒सन्+++(=जघनम्)+++ मे॑ अम्ब॒ सक्थि॑+++(=ऊरु)+++ मे॒
शिरो॑ मे॒ वी॑व हृष्यति॒
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.०७

मूलम् ...{Loading}...

उ॒वे अ॑म्ब सुलाभिके॒ यथे॑वा॒ङ्ग भ॑वि॒ष्यति॑ ।
भ॒सन्मे॑ अम्ब॒ सक्थि॑ मे॒ शिरो॑ मे॒ वी॑व हृष्यति॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - वृषाकपिः
छन्दः - पङ्क्तिः

Thomson & Solcum

उवे꣡ अम्ब सुलाभिके
य꣡थेवाङ्ग꣡ भविष्य꣡ति
भस꣡न् मे अम्ब स꣡क्थि मे
शि꣡रो मे वी꣡व हृष्यति
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

amba ← amba (nominal stem)
{case:VOC, gender:F, number:SG}

sulābhike ← sulābhika- (nominal stem)
{case:VOC, gender:F, number:SG}

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

aṅgá ← aṅgá (invariable)
{}

bhaviṣyáti ← √bhū- (root)
{number:SG, person:3, mood:IND, tense:FUT, voice:ACT}

iva ← iva (invariable)
{}

yáthā ← yáthā (invariable)
{}

amba ← amba (nominal stem)
{case:VOC, gender:F, number:SG}

bhasát ← bhasád- (nominal stem)
{case:NOM, gender:F, number:SG}

me ← ahám (pronoun)
{case:DAT, number:SG}

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

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

iva ← iva (invariable)
{}

me ← ahám (pronoun)
{case:DAT, number:SG}

śíraḥ ← śíras- ~ śīrṣán- (nominal stem)
{case:NOM, gender:N, number:SG}

ví ← ví (invariable)
{}

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

उ॒वे । अ॒म्ब॒ । सु॒ला॒भि॒के॒ । यथा॑ऽइव । अ॒ङ्ग । भ॒वि॒ष्यति॑ ।
भ॒सत् । मे॒ । अ॒म्ब॒ । सक्थि॑ । मे॒ । शिरः॑ । मे॒ । विऽइ॑व । हृ॒ष्य॒ति॒ । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

uve
[adverb]

amba ← ambā
[noun], vocative, singular
“mother; Devi; Ambā; ambā [word]; Ambā.”

sulābhike ← sulābhikā
[noun], vocative, singular, feminine

yathevāṅga ← yathā
[adverb]
“equally; as; so that; like; how; yathā [word]; that; wherein.”

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

yathevāṅga ← aṅga
[adverb]
“in truth; aṅga [word]; entirely; merely.”

bhaviṣyati ← bhū
[verb], singular, Future
“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.”

bhasan ← bhasad
[noun], nominative, singular, feminine
“bhasad [word]; buttock; buttocks; vulva.”

me ← mad
[noun], genitive, singular
“I; mine.”

amba ← ambā
[noun], vocative, singular
“mother; Devi; Ambā; ambā [word]; Ambā.”

sakthi
[noun], nominative, singular, neuter
“leg; thigh; sakthi [word].”

me ← mad
[noun], genitive, singular
“I; mine.”

śiro ← śiraḥ ← śiras
[noun], nominative, singular, neuter
“head; top; peak; battlefront; śiras [word]; beginning; skull.”

me ← mad
[noun], genitive, singular
“I; mine.”

vīva ← vi
[adverb]
“apart; away; away.”

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

hṛṣyati ← hṛṣ
[verb], singular, Present indikative
“rejoice; bristle; thrill.”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

एवमिन्द्राण्या शप्तो वृषाकपिर्ब्रवीति । उवे इति संबोधनार्थो निपातः । हे अम्ब मातः सुलाभिके शोभनलाभे त्वया यथैव येन प्रकारेणैवोक्तं तथैव तत् अङ्ग क्षिप्रं भविष्यति भवतु । किमनेन त्वदनुप्रीतिकारिणा ग्रहेण मम प्रयोजनम् । किंच मे मम पितुः त्वदीयो भसत् भग उपयुज्यताम्। किंच मम पितुस्त्वदीयं सक्थि चोपयुज्यताम् । किंच मे मम पितरमिन्द्रं त्वदीयं शिरः च प्रियालापेन वीव यथा कोकिलादिः पक्षी तद्वत् हृष्यति हर्षयतु । मम पिता इन्द्रः विश्वस्मात् उत्तरः ॥

Wilson

English translation:

“[Vṛṣākapi speaks]: O mother, who are easy of access, it will quickly be as (you have said); may my(father) and you, mother, be united; may it delight my (father) and your head like a bird; Indra is above all (theworld).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

[Vṛṣākapi speaks]: O mother, who are easy of access, it will quickly be as (you have said); may my(father) and you, mother, be united; may it delight my (father) and your head like a bird; Indra is above all (theworld).

Jamison Brereton

[Vr̥ṣākapi:] “Hey mama, you easy little lay, I get how it’s, like, really gonna be.
My bottom, mama, my thigh, my ‘head’ are gettin’, like, excited.”
– Above all Indra!

Griffith

Mother whose love is quickly wibn, I say what verily will be.
My,breast, O Mother, and my head and both my hips seem quivering. Supreme is Indra over all.

Geldner

O weh, Mütterchen, du leicht zu kriegendes Weibchen, wie es wohl sicher kommen wird, meine Scham, meine Schenkel, mein Kopf jucken mir schier darnach, Mütterchen." - Höher als alles steht Indra!

Grassmann

Ich spreche, o leicht zu gewinnende Mutter, wie es bald geschehen wird. Mein Hinterer, o Mutter, meine Hüfte und mein Kopf ist gleichsam in Aufregung. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
पङ्क्तिः
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - हे इन्द्र-उत्तर ध्रुव ! मुझसे श्रेष्ठ सुभागवाली सुखप्रद द्रवीभूत प्रजननकर्मकुशल अन्य स्त्री नहीं है। अम्ब-प्रियभाषिणी ! जैसे तू चाहती है, वैसा ही हो सकता है, तेरे मुखादि अङ्ग मुझे हर्षित करते हैं, सुन्दरभुजा हाथ केशजङ्घावाली वीरपत्नी तू हमारे वृषाकपि-सूर्य को नष्ट करना चाहती है, यह पूछता हूँ। हे इन्द्र-उत्तरध्रुवपति ! यह आक्रमणशील मुझे अबला समझता है, मैं इन्द्रपत्नी ध्रुव की पत्नी ध्रुव द्वारा पालित वायुप्रवाह-वायुस्तर मेरे मित्र हैं, उनके द्वारा मैं परिक्रमा करती हूँ, पुरातन काल में जैसे पत्नी यज्ञसमारोह और संग्राम में पति के साथ होती है, वैसे ही मैं भी। अतः विश्व के चालनमेंमैं यह वीरपत्नी-तेरी पत्नी प्रशस्त कही जाती है। हे प्रिये इन्द्राणि ! मेरी पत्नी, मैं भी नारियों मेंतुझको अच्छी सुनता हूँ तथामैंतेरा पति जरावस्था से नहीं मरता हूँ ॥६-११॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - गृहस्थ में पति-पत्नी शुभावसर पर और संग्रामसमय साथ रहते हैं। ज्योतिर्विद्या में उत्तरध्रुव के आधार पर व्योमकक्षा रहती है, वह मरुत् स्तरों आकाशीय वातसूत्रों द्वारा गति करती है ॥६-११॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - हे इन्द्र ! उत्तरध्रुव ! मत्तः श्रेष्ठा सुभगा सुखप्रदा द्रवीभूता प्रजननकर्मकुशलान्यास्त्री नास्ति, अम्ब ! प्रियभाषिणी ! यथा त्वमिच्छसि तथैव भवितुमर्हति, तव मुखादीन्यङ्गानि मां हर्षयन्ति, हे सुन्दरभुजहस्तकेशजङ्घावति ! वीरपत्नि ! त्वमस्माकं वृषाकपिं किमर्थं हन्तुमिच्छसीति पृच्छामि। हे इन्द्रपते ! अयं शरारुराक्रमणशीलो मामबलां मन्यतेऽपि त्वहमिन्द्रपत्नी मरुतो वायुप्रवाहाः-मम सखायः सन्ति, वायुप्रवाहैः परिक्राम्यामि, पुराकालेऽपि यथा पत्नी यज्ञसम्मेलने सङ्ग्रामे च पत्या सह भवति तथा ह्यहमपि खल्वस्मि, अत एव विश्वस्य चालनेऽहमेषा वीरिणी तव पत्नी प्रशस्ता कथ्यते, इन्द्रवचनम्−हे प्रिये ! इन्द्राणि ! अहमपि नारीषु त्वामिन्द्राणीं सुभगां शृणोमि तथाऽस्यास्तवेन्द्राण्याः पतिरहं जरावस्थया न म्रिये ॥६-११॥

विश्वास-प्रस्तुतिः ...{Loading}...

किं सु॑बाहो स्वङ्गुरे॒+++(=स्वङ्गुलि)+++
पृथु॑ष्टो॒ पृथु॑जाघने ।
किं शू॑र-पत्नि न॒स् त्वम्
अ॒भ्य॑मीषि+++(=अभिक्रुध्यसि)+++ वृ॒षाक॑पिं॒
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.०८

मूलम् ...{Loading}...

किं सु॑बाहो स्वङ्गुरे॒ पृथु॑ष्टो॒ पृथु॑जाघने ।
किं शू॑रपत्नि न॒स्त्वम॒भ्य॑मीषि वृ॒षाक॑पिं॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्रः
छन्दः - पङ्क्तिः

Thomson & Solcum

किं꣡ सुबाहो सुअङ्गुरे
पृ꣡थुष्टो पृ꣡थुजाघने
किं꣡ शूरपत्नि नस् तुव꣡म्
अभ्य् अ᳡मीषि वृषा꣡कपिं
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

kím ← ká- (pronoun)
{case:NOM, gender:N, number:SG}

subāho ← subāhú- (nominal stem)
{case:VOC, gender:F, number:SG}

svaṅgure ← svaṅgurí- (nominal stem)
{case:VOC, gender:F, number:SG}

pŕ̥thujāghane ← pr̥thujāghana- (nominal stem)
{case:VOC, gender:F, number:SG}

pŕ̥thuṣṭo ← pr̥thuṣṭu- (nominal stem)
{case:VOC, gender:F, number:SG}

kím ← ká- (pronoun)
{case:NOM, gender:N, number:SG}

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

śūrapatni ← śū́rapatnī- (nominal stem)
{case:VOC, gender:F, number:SG}

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

abhí ← abhí (invariable)
{}

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

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

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

किम् । सु॒बा॒हो॒ इति॑ सुऽबाहो । सु॒ऽअ॒ङ्गु॒रे॒ । पृथु॑स्तो॒ इति॑ पृथु॑ऽस्तो । पृथु॑ऽजघने ।
किम् । शू॒र॒ऽप॒त्नि॒ । नः॒ । त्वम् । अ॒भि । अ॒मी॒षि॒ । वृ॒षाक॑पिम् । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

kiṃ ← kim
[adverb]
“why; ka [pronoun]; if; how.”

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

subāho ← bāho ← bāhu
[noun], vocative, singular, feminine
“arm; bāhu [word]; elbow; forefoot.”

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

svaṅgure ← aṅgure ← aṅguri
[noun], vocative, singular, feminine
“finger.”

pṛthuṣṭo ← pṛthuṣṭu
[noun], vocative, singular, feminine

pṛthujāghane ← _ ← √_
[?]
“_”

kiṃ ← kim
[adverb]
“why; ka [pronoun]; if; how.”

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

śūrapatni ← patni ← patnī
[noun], vocative, singular, feminine
“wife; mistress; queen.”

nas ← naḥ ← mad
[noun], genitive, plural
“I; mine.”

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

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

amīṣi ← am
[verb], singular, Present indikative
“hurt.”

vṛṣākapiṃ ← vṛṣākapim ← vṛṣākapi
[noun], accusative, singular, masculine
“Vishnu; vṛṣākapi [word]; Indra.”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

क्रुद्धामिन्द्र उपशमयति । हे सुबाहो हे शोभनबाहो स्वङ्गुरे शोभनाङ्गुलिके पृथुष्टो पृथुकेशसंघाते पृथुजघने विस्तीर्णजघने शूरपत्नि वीरभार्ये हे इन्द्राणि त्वं नः अस्मदीयं वृषाकपिं किं किमर्थम् अभ्यमीषि अभिक्रुध्यसि । एकः किंशब्दः पूरणः । यस्य पिता इन्द्रः अहं विश्वस्मात् उत्तरः ॥

Tilak - Commentary

Indra now tries to conciliate her. Sāyaṇa, following the Anukramaṇi, supposes that the seventh verse is addressed by Vr̥ṣākapi and the eighth by Indra. The only reason I can find for such an interpretation is the occurrence of the word amba, which means “mother,” and this cannot be supposed to be used by Indra. But though we avoid one difficulty in this way, we are launched into another, for the verse speaks of Indrāṇī being pleasing “to me; " and if Vr̥ṣākapi is the speaker “me,” cannot refer to him, as Indrāṇī is his mother and, consequently, “me” has to be interpreted to mean “my father,” and this Sāyaṇa has done.

I prefer taking amba as an affectionale and respectful mode of address, as in modern Sanskrit, and the verse presents no difficulty. We can then take both the 7th and the 8th verse together and give them a natural interpretation. I translate thus “O auspicious lady! what you say is true …… you are pleasing to me.. But oh hero-wife, with beautiful arms, pretty figure, profuse hair, and broad hips, why should you be so angry with our Vr̥ṣākapi? Indra is in the upper (part) of the universe.”

Wilson

English translation:

“[Indra speaks]: You who have beautiful arms, who have beautiful fingers, long-haired, broad-hipped,why are you angry with our Vṛṣākapi, O you wife of a hero; Indra is above all (the world).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

[Indra speaks]: You who have beautiful arms, who have beautiful fingers, long-haired, broad-hipped,why are you angry with our Vṛṣākapi, O you wife of a hero; Indra is above all (the world).

Jamison Brereton

[Indra:] “Why, o well-armed, well-fingered, broad-braided,
broad-backsided one—
why, o wife of a champion, do you vex our Vr̥ṣākapi?”
– Above all Indra!

Griffith

Dame with the lovely hands and arms, with broad hair-plaits add ample hips,
Why, O thou Hero’s wife, art thou angry with our Vrsakapi? Supreme is Indra over all.

Geldner

Warum, du Schönarmige, Schönfingerige, Breitzopfige, Breithüftige, warum tust du Heldengattin unserem Vrisakapi so weh?” - Höher als alles steht Indra!

Grassmann

Warum, schönarmige, schönfingrige, breitflechtige, breithüftige, warum, o Heldengattin, bedrängst du unsern Vrischākapi? Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
विराट्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - हे इन्द्र-उत्तर ध्रुव ! मुझसे श्रेष्ठ सुभागवाली सुखप्रद द्रवीभूत प्रजननकर्मकुशल अन्य स्त्री नहीं है। अम्ब-प्रियभाषिणी ! जैसे तू चाहती है, वैसा ही हो सकता है, तेरे मुखादि अङ्ग मुझे हर्षित करते हैं, सुन्दरभुजा हाथ केशजङ्घावाली वीरपत्नी तू हमारे वृषाकपि-सूर्य को नष्ट करना चाहती है, यह पूछता हूँ। हे इन्द्र-उत्तरध्रुवपति ! यह आक्रमणशील मुझे अबला समझता है, मैं इन्द्रपत्नी ध्रुव की पत्नी ध्रुव द्वारा पालित वायुप्रवाह-वायुस्तर मेरे मित्र हैं, उनके द्वारा मैं परिक्रमा करती हूँ, पुरातन काल में जैसे पत्नी यज्ञसमारोह और संग्राम में पति के साथ होती है, वैसे ही मैं भी। अतः विश्व के चालनमेंमैं यह वीरपत्नी-तेरी पत्नी प्रशस्त कही जाती है। हे प्रिये इन्द्राणि ! मेरी पत्नी, मैं भी नारियों मेंतुझको अच्छी सुनता हूँ तथामैंतेरा पति जरावस्था से नहीं मरता हूँ ॥६-११॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - गृहस्थ में पति-पत्नी शुभावसर पर और संग्रामसमय साथ रहते हैं। ज्योतिर्विद्या में उत्तरध्रुव के आधार पर व्योमकक्षा रहती है, वह मरुत् स्तरों आकाशीय वातसूत्रों द्वारा गति करती है ॥६-११॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - हे इन्द्र ! उत्तरध्रुव ! मत्तः श्रेष्ठा सुभगा सुखप्रदा द्रवीभूता प्रजननकर्मकुशलान्यास्त्री नास्ति, अम्ब ! प्रियभाषिणी ! यथा त्वमिच्छसि तथैव भवितुमर्हति, तव मुखादीन्यङ्गानि मां हर्षयन्ति, हे सुन्दरभुजहस्तकेशजङ्घावति ! वीरपत्नि ! त्वमस्माकं वृषाकपिं किमर्थं हन्तुमिच्छसीति पृच्छामि। हे इन्द्रपते ! अयं शरारुराक्रमणशीलो मामबलां मन्यतेऽपि त्वहमिन्द्रपत्नी मरुतो वायुप्रवाहाः-मम सखायः सन्ति, वायुप्रवाहैः परिक्राम्यामि, पुराकालेऽपि यथा पत्नी यज्ञसम्मेलने सङ्ग्रामे च पत्या सह भवति तथा ह्यहमपि खल्वस्मि, अत एव विश्वस्य चालनेऽहमेषा वीरिणी तव पत्नी प्रशस्ता कथ्यते, इन्द्रवचनम्−हे प्रिये ! इन्द्राणि ! अहमपि नारीषु त्वामिन्द्राणीं सुभगां शृणोमि तथाऽस्यास्तवेन्द्राण्याः पतिरहं जरावस्थया न म्रिये ॥६-११॥

विश्वास-प्रस्तुतिः ...{Loading}...

+++(इन्द्राणी -)+++
अ॒वीरा॑म् इव॒ माम् अ॒यं
श॒रारु॑र्+++(=व्यग्रताकार्य्)+++ अ॒भि म॑न्यते ।
उ॒ताहम् अ॑स्मि वी॒रिणी-
-न्द्र॑पत्नी म॒रुत्स॑खा॒
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.०९

मूलम् ...{Loading}...

अ॒वीरा॑मिव॒ माम॒यं श॒रारु॑र॒भि म॑न्यते ।
उ॒ताहम॑स्मि वी॒रिणीन्द्र॑पत्नी म॒रुत्स॑खा॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्राणी
छन्दः - पङ्क्तिः

Thomson & Solcum

अवी꣡राम् इव मा꣡म् अयं꣡
शरा꣡रुर् अभि꣡ मन्यते
उता꣡ह꣡म् अस्मि वीरि꣡णी
इ꣡न्द्रपत्नी मरु꣡त्सखा
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

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

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

iva ← iva (invariable)
{}

mā́m ← ahám (pronoun)
{case:ACC, number:SG}

abhí ← abhí (invariable)
{}

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

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

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

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

utá ← utá (invariable)
{}

vīríṇī ← vīrín- (nominal stem)
{case:NOM, gender:F, number:SG}

índrapatnī ← índrapatnī- (nominal stem)
{case:NOM, gender:F, number:SG}

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

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

अ॒वीरा॑म्ऽइव । माम् । अ॒यम् । श॒रारुः॑ । अ॒भि । म॒न्य॒ते॒ ।
उ॒त । अ॒हम् । अ॒स्मि॒ । वी॒रिणी॑ । इन्द्र॑ऽपत्नी । म॒रुत्ऽस॑खा । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

avīrām ← avīra
[noun], accusative, singular, feminine

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

mām ← mad
[noun], accusative, singular
“I; mine.”

ayaṃ ← ayam ← idam
[noun], nominative, singular, masculine
“this; he,she,it (pers. pron.); here.”

śarārur ← śarāruḥ ← śarāru
[noun], nominative, singular, masculine

abhi
[adverb]
“towards; on.”

manyate ← man
[verb], singular, Present indikative
“think of; name; believe; teach; honor; deem; recommend; approve; think; define; call; respect; believe; enumerate; understand; see; describe.”

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

utāham ← aham ← mad
[noun], nominative, singular
“I; mine.”

asmi ← as
[verb], singular, Present indikative
“be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”

vīriṇīndrapatnī ← vīriṇī
[noun], nominative, singular, feminine

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

vīriṇīndrapatnī ← patnī
[noun], nominative, singular, feminine
“wife; mistress; queen.”

marutsakhā ← marut
[noun], masculine
“Marut; vāta; wind; Vayu.”

marutsakhā ← sakhā ← sakhi
[noun], nominative, singular, feminine
“friend; companion; sakhi [word].”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

पुनरिन्द्रमिन्द्राणी ब्रवीति । शरारुः घातुको मृगः अयं वृषाकपिः माम् इन्द्राणीम् अवीरामिव अभि मन्यते विजानाति । उत अपि च इन्द्रपत्नी इन्द्रस्य भार्या अहम् इन्द्राणी वीरिणी पुत्रवती मरुत्सखा मरुद्भिर्युक्ता च अस्मि भवामि । यस्या मम पतिः इन्द्रः विश्वस्मात् उत्तरः ॥

Tilak - Commentary

Indrāṇī replies, “This mischievous (Vr̥ṣākapi) considers me to be avirā (i. e., without a brave husband or son), while I am the wife of Indra, the mother of the brave, and the friend of Maruts. Indra, &c.”

Wilson

English translation:

“[Indrāṇī speaks]: This savage beast (Vṛṣākapi) despises me as one who has no male (protector),and yet I am the mother of male offspring, the wife of Indra, the friend of the Maruts; Indra is above all (the world).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

[Indrāṇī speaks]: This savage beast (Vṛṣākapi) despises me as one who has no male (protector),and yet I am the mother of male offspring, the wife of Indra, the friend of the Maruts; Indra is above all (the world).

Jamison Brereton

[Indrāṇī:] “This noxious creature has designs on me, as if I lacked a man [/hero].
And I have a man [/hero]—with Indra as husband and the Maruts as companions.”
– Above all Indra!

Griffith

This noxious creature looks on me as one bereft of hero’s love,
Yet Heroes for my sons have I, the Maruts’ Friend and Indra’s Queen. Supreme is Indra over all.

Geldner

Dieser Boshafte hat es auf mich abgesehen, als ob ich keinen Mann hätte. Und ich habe doch einen Mann, bin Indra´s Gattin, habe die Marut zu Freunden." - Höher als alles steht Indra!

Grassmann

»Dieser Verderber stellt mir nach wie einer von Helden verlassenen, und doch bin ich einem Helden vermählt, bin des Indra Gattin, die Genossin der Maruts. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
निचृत्पङ्क्ति
पञ्चमः

विश्वास-प्रस्तुतिः ...{Loading}...

+++(इन्द्रः प्रशंसाम् अनुवर्तयति सान्त्वनाय - )+++
सं॒हो॒त्रं+++(=संयज्ञं)+++ स्म॑ पु॒रा नारी॒
सम॑नं॒+++(=संग्रामं)+++ वाव॑ गच्छति ।
वे॒धा+++(=विधात्री)+++ ऋ॒तस्य॑ वी॒रिणी-
-न्द्र॑पत्नी महीयते॒
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.१०

मूलम् ...{Loading}...

सं॒हो॒त्रं स्म॑ पु॒रा नारी॒ सम॑नं॒ वाव॑ गच्छति ।
वे॒धा ऋ॒तस्य॑ वी॒रिणीन्द्र॑पत्नी महीयते॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्राणी
छन्दः - पङ्क्तिः

Thomson & Solcum

संहोत्रं꣡ स्म पुरा꣡ ना꣡री
स꣡मनं वा꣡व गछति
वेधा꣡ ऋत꣡स्य वीरि꣡णी
इ꣡न्द्रपत्नी महीयते
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

nā́rī ← nā́rī- (nominal stem)
{case:NOM, gender:F, number:SG}

purā́ ← purā́ (invariable)
{}

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

sma ← sma (invariable)
{}

áva ← áva (invariable)
{}

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

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

vā ← vā (invariable)
{}

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

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

vīríṇī ← vīrín- (nominal stem)
{case:NOM, gender:F, number:SG}

índrapatnī ← índrapatnī- (nominal stem)
{case:NOM, gender:F, number:SG}

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

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

स॒म्ऽहो॒त्रम् । स्म॒ । पु॒रा । नारी॑ । सम॑नम् । वा॒ । अव॑ । ग॒च्छ॒ति॒ ।
वे॒धाः । ऋ॒तस्य॑ । वी॒रिणी॑ । इन्द्र॑ऽपत्नी । म॒ही॒य॒ते॒ । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

saṃhotraṃ ← saṃhotram ← saṃhotra
[noun], accusative, singular, neuter

sma
[adverb]

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

nārī
[noun], nominative, singular, feminine
“woman; wife; female.”

samanaṃ ← samanam ← samana
[noun], accusative, singular, neuter
“marriage; conflict.”

vāva
[adverb]
“vāva [word]; entirely.”

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

vedhā ← vedhāḥ ← vedhas
[noun], nominative, singular, masculine
“Brahma; creator; believer [worshipper]; Vishnu.”

ṛtasya ← ṛta
[noun], genitive, singular, neuter
“truth; order; fixed order; ṛta [word]; law; custom; custom.”

vīriṇīndrapatnī ← vīriṇī
[noun], nominative, singular, feminine

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

vīriṇīndrapatnī ← patnī
[noun], nominative, singular, feminine
“wife; mistress; queen.”

mahīyate ← mahīy
[verb], singular, Present indikative
“rejoice; revel.”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

नारी स्त्री ऋतस्य सत्यस्य वेधाः विधात्री वीरिणी पुत्रवती इन्द्रपत्नी इन्द्रस्य भार्येन्द्राणी संहोत्रं स्म समीचीनं यज्ञं खलु समनं संग्रामं वा। समितिः समनम्’ इति संग्रामनामसु पाठात् । अव प्रति पुरा गच्छति । महीयते स्तोतृभिः स्तूयते च । तस्या मम पतिः इन्द्रः विश्वस्मात् उत्तरः ॥ ॥ २ ॥

Wilson

English translation:

“The mother who is the instrumental tutress of the ceremony, the mother of male offspring, the wife of Indra,goes first to the united sacrifice to battle, (and) is honoured (by the praisers); Indra is above all (the world).”

Jamison Brereton

Up till now the woman has (just) been accustomed to come down to the joint offering or to the festive gathering.
Now she is magnified as the Adept of Truth, as one having a hero, with Indra as husband.
– Above all Indra!

Griffith

From olden time the matron goes to feast and general sacrifice.
Mother of Heroes, Indra’s Queen, the rite’s ordainer is extolled. Supreme is Indra over all.

Geldner

Früher zog die Herrin zu gemeinsamem Opfer oder zum Kampf aus. Da ward sie als die Meisterin des rechten Wandels, als Heldenweib und Indra´s Gattin gefeiert." - Höher als alles steht Indra!

Grassmann

Sonst ist die Frau auch zum gemeinsamen Opfer oder zur Festversammlung gegangen; eine Ordnerin des heiligen Werkes ist die dem Helden vermählte; des Indra Gattin erweist sich mächtig.« Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
निचृत्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - हे इन्द्र-उत्तर ध्रुव ! मुझसे श्रेष्ठ सुभागवाली सुखप्रद द्रवीभूत प्रजननकर्मकुशल अन्य स्त्री नहीं है। अम्ब-प्रियभाषिणी ! जैसे तू चाहती है, वैसा ही हो सकता है, तेरे मुखादि अङ्ग मुझे हर्षित करते हैं, सुन्दरभुजा हाथ केशजङ्घावाली वीरपत्नी तू हमारे वृषाकपि-सूर्य को नष्ट करना चाहती है, यह पूछता हूँ। हे इन्द्र-उत्तरध्रुवपति ! यह आक्रमणशील मुझे अबला समझता है, मैं इन्द्रपत्नी ध्रुव की पत्नी ध्रुव द्वारा पालित वायुप्रवाह-वायुस्तर मेरे मित्र हैं, उनके द्वारा मैं परिक्रमा करती हूँ, पुरातन काल में जैसे पत्नी यज्ञसमारोह और संग्राम में पति के साथ होती है, वैसे ही मैं भी। अतः विश्व के चालनमेंमैं यह वीरपत्नी-तेरी पत्नी प्रशस्त कही जाती है। हे प्रिये इन्द्राणि ! मेरी पत्नी, मैं भी नारियों मेंतुझको अच्छी सुनता हूँ तथामैंतेरा पति जरावस्था से नहीं मरता हूँ ॥६-११॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - गृहस्थ में पति-पत्नी शुभावसर पर और संग्रामसमय साथ रहते हैं। ज्योतिर्विद्या में उत्तरध्रुव के आधार पर व्योमकक्षा रहती है, वह मरुत् स्तरों आकाशीय वातसूत्रों द्वारा गति करती है ॥६-११॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - हे इन्द्र ! उत्तरध्रुव ! मत्तः श्रेष्ठा सुभगा सुखप्रदा द्रवीभूता प्रजननकर्मकुशलान्यास्त्री नास्ति, अम्ब ! प्रियभाषिणी ! यथा त्वमिच्छसि तथैव भवितुमर्हति, तव मुखादीन्यङ्गानि मां हर्षयन्ति, हे सुन्दरभुजहस्तकेशजङ्घावति ! वीरपत्नि ! त्वमस्माकं वृषाकपिं किमर्थं हन्तुमिच्छसीति पृच्छामि। हे इन्द्रपते ! अयं शरारुराक्रमणशीलो मामबलां मन्यतेऽपि त्वहमिन्द्रपत्नी मरुतो वायुप्रवाहाः-मम सखायः सन्ति, वायुप्रवाहैः परिक्राम्यामि, पुराकालेऽपि यथा पत्नी यज्ञसम्मेलने सङ्ग्रामे च पत्या सह भवति तथा ह्यहमपि खल्वस्मि, अत एव विश्वस्य चालनेऽहमेषा वीरिणी तव पत्नी प्रशस्ता कथ्यते, इन्द्रवचनम्−हे प्रिये ! इन्द्राणि ! अहमपि नारीषु त्वामिन्द्राणीं सुभगां शृणोमि तथाऽस्यास्तवेन्द्राण्याः पतिरहं जरावस्थया न म्रिये ॥६-११॥

विश्वास-प्रस्तुतिः ...{Loading}...

इ॒न्द्रा॒णीम् आ॒सु नारि॑षु
सु॒भगा॑म् अ॒हम् अ॑श्रवम् ।
न॒ ह्य् अ॑स्या अप॒रं च॒न
ज॒रसा॒ मर॑ते॒ पति॒र्
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.११

मूलम् ...{Loading}...

इ॒न्द्रा॒णीमा॒सु नारि॑षु सु॒भगा॑म॒हम॑श्रवम् ।
न॒ह्य॑स्या अप॒रं च॒न ज॒रसा॒ मर॑ते॒ पति॒र्विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्रः
छन्दः - पङ्क्तिः

Thomson & Solcum

इन्द्राणी꣡म् आसु꣡ ना꣡रिषु
सुभ꣡गाम् अह꣡म् अश्रवम्
नह्य् अ᳡स्या अपरं꣡ चन꣡
जर꣡सा म꣡रते प꣡तिर्
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

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

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

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

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

aśravam ← √śru- (root)
{number:SG, person:1, mood:IND, tense:AOR, voice:ACT}

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

aparám ← aparám (invariable)
{}

asyāḥ ← ayám (pronoun)
{case:ABL, gender:F, number:SG}

caná ← caná (invariable)
{}

nahí ← nahí (invariable)
{}

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

márate ← √mr̥- (root)
{number:SG, person:3, mood:SBJV, tense:AOR, voice:MED}

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

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

इ॒न्द्रा॒णीम् । आ॒सु । नारि॑षु । सु॒ऽभगा॑म् । अ॒हम् । अ॒श्र॒व॒म् ।
न॒हि । अ॒स्याः॒ । अ॒प॒रम् । च॒न । ज॒रसा॑ । मर॑ते । पतिः॑ । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

indrāṇīm ← indrāṇī
[noun], accusative, singular, feminine
“Śacī; nirguṇḍī.”

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

nāriṣu ← nārī
[noun], locative, plural, feminine
“woman; wife; female.”

subhagām ← subhaga
[noun], accusative, singular, feminine
“beautiful; auspicious; beloved; fine-looking; fortunate; subhaga [word]; charming; pleasing; lucky.”

aham ← mad
[noun], nominative, singular
“I; mine.”

aśravam ← śru
[verb], singular, Root aorist (Ind.)
“listen; come to know; hear; hear; listen; study; heed; learn.”

nahy ← nahi
[adverb]

asyā ← asyāḥ ← idam
[noun], genitive, singular, feminine
“this; he,she,it (pers. pron.); here.”

aparaṃ ← aparam ← apara
[noun], accusative, singular, neuter
“other; another(a); following; western; future; apara [word]; elder; remaining; some(a); later(a); back(a).”

cana
[adverb]
“not even; cana [word].”

jarasā ← jaras
[noun], instrumental, singular, feminine
“old age.”

marate ← mṛ
[verb], singular, Present indikative
“mṛ; die; disappear; go out.”

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

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

अथेन्द्राणीमिन्द्रः स्तौति । आसु सौभाग्यवत्तया प्रसिद्धासु नारिषु स्त्रीषु स्त्रीणां मध्ये इन्द्राणीं सुभगां सौभाग्यवतीम् अहम् इन्द्रः अश्रवम् अश्रौषम्। किंच अस्याः इन्द्राण्याः पतिः पालकः विश्वस्मात् उत्तरः उत्कृष्टतरः इन्द्रः अपरं चन अन्यद्भूतजातमिव जरसा वयोहान्या नहि मरते न खलु म्रियते । यद्वा । इदं वृषाकपेर्वाक्यम् । तस्मिन् पक्षे त्वहमिति शब्दो वृषाकपिपरतया योज्यः । अन्यत्समानम् ॥

Tilak - Commentary

Pischel and Geldner suppose that the first is addressed by Vr̥ṣākapi to Indrāṇī, and the second by Vr̥ṣakapayī. Sāyaṇa understands them to be addressed by Indra. Whichsoever construction we adopt, the meaning remains the same. Indrāṇī is here told that she is highly respected everywhere; she is the blessed of all women, and that her husband never suffers from old age. This is obviously intended to pacify her.

Wilson

English translation:

“(Indra speaks]: I have heard that Indrāṇī is the most fortunate among these women, for her lordIndra, who is above all (the world), does ot die of old age like other (men).”

Jamison Brereton

I have heard of Indrāṇī as (most) fortunate among these women. for never, even in the future, will her husband die of old age.
– Above all Indra!

Griffith

So have I heard Indrani called most fortunate among these Dames,
For never shall her Consort die in future time through length of days. Supreme is Indra overall.

Geldner

Unter diesen Herrinnen, so hörte ich, ist Indrani die Glückliche, denn nicht wird auch in Zukunft ihr Gemahl an Altersschwäche sterben." - Höher als alles steht Indra!

Grassmann

Die Indrānī habe ich als die selige unter diesen Weibern nennen gehört; denn nie, auch in ferner Zukunft, stirbt ihr Gatte an Altersschwäche. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
पङ्क्तिः
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - हे इन्द्र-उत्तर ध्रुव ! मुझसे श्रेष्ठ सुभागवाली सुखप्रद द्रवीभूत प्रजननकर्मकुशल अन्य स्त्री नहीं है। अम्ब-प्रियभाषिणी ! जैसे तू चाहती है, वैसा ही हो सकता है, तेरे मुखादि अङ्ग मुझे हर्षित करते हैं, सुन्दरभुजा हाथ केशजङ्घावाली वीरपत्नी तू हमारे वृषाकपि-सूर्य को नष्ट करना चाहती है, यह पूछता हूँ। हे इन्द्र-उत्तरध्रुवपति ! यह आक्रमणशील मुझे अबला समझता है, मैं इन्द्रपत्नी ध्रुव की पत्नी ध्रुव द्वारा पालित वायुप्रवाह-वायुस्तर मेरे मित्र हैं, उनके द्वारा मैं परिक्रमा करती हूँ, पुरातन काल में जैसे पत्नी यज्ञसमारोह और संग्राम में पति के साथ होती है, वैसे ही मैं भी। अतः विश्व के चालनमेंमैं यह वीरपत्नी-तेरी पत्नी प्रशस्त कही जाती है। हे प्रिये इन्द्राणि ! मेरी पत्नी, मैं भी नारियों मेंतुझको अच्छी सुनता हूँ तथामैंतेरा पति जरावस्था से नहीं मरता हूँ ॥६-११॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - गृहस्थ में पति-पत्नी शुभावसर पर और संग्रामसमय साथ रहते हैं। ज्योतिर्विद्या में उत्तरध्रुव के आधार पर व्योमकक्षा रहती है, वह मरुत् स्तरों आकाशीय वातसूत्रों द्वारा गति करती है ॥६-११॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - हे इन्द्र ! उत्तरध्रुव ! मत्तः श्रेष्ठा सुभगा सुखप्रदा द्रवीभूता प्रजननकर्मकुशलान्यास्त्री नास्ति, अम्ब ! प्रियभाषिणी ! यथा त्वमिच्छसि तथैव भवितुमर्हति, तव मुखादीन्यङ्गानि मां हर्षयन्ति, हे सुन्दरभुजहस्तकेशजङ्घावति ! वीरपत्नि ! त्वमस्माकं वृषाकपिं किमर्थं हन्तुमिच्छसीति पृच्छामि। हे इन्द्रपते ! अयं शरारुराक्रमणशीलो मामबलां मन्यतेऽपि त्वहमिन्द्रपत्नी मरुतो वायुप्रवाहाः-मम सखायः सन्ति, वायुप्रवाहैः परिक्राम्यामि, पुराकालेऽपि यथा पत्नी यज्ञसम्मेलने सङ्ग्रामे च पत्या सह भवति तथा ह्यहमपि खल्वस्मि, अत एव विश्वस्य चालनेऽहमेषा वीरिणी तव पत्नी प्रशस्ता कथ्यते, इन्द्रवचनम्−हे प्रिये ! इन्द्राणि ! अहमपि नारीषु त्वामिन्द्राणीं सुभगां शृणोमि तथाऽस्यास्तवेन्द्राण्याः पतिरहं जरावस्थया न म्रिये ॥६-११॥

विश्वास-प्रस्तुतिः ...{Loading}...

नाहम् इ॑न्द्राणि रारण॒
सख्यु॑र् वृ॒षाक॑पेर् ऋ॒ते ।
यस्ये॒दम् अप्यं॑+++(=[द्युगङ्गा]ऽप्सु भवं)+++ ह॒विः
प्रि॒यं दे॒वेषु॒ गच्छ॑ति॒
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.१२

मूलम् ...{Loading}...

नाहमि॑न्द्राणि रारण॒ सख्यु॑र्वृ॒षाक॑पेरृ॒ते ।
यस्ये॒दमप्यं॑ ह॒विः प्रि॒यं दे॒वेषु॒ गच्छ॑ति॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्रः
छन्दः - पङ्क्तिः

Thomson & Solcum

ना꣡ह꣡म् इन्द्राणि रारण
स꣡ख्युर् वृषा꣡कपेर् ऋते꣡
य꣡स्येद꣡म् अ꣡पियं हविः꣡
प्रियं꣡ देवे꣡षु ग꣡छति
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

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

indrāṇi ← indrāṇī́- (nominal stem)
{case:VOC, gender:F, number:SG}

ná ← ná (invariable)
{}

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

r̥té ← r̥té (invariable)
{}

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

vr̥ṣā́kapeḥ ← vr̥ṣā́kapi- (nominal stem)
{case:ABL, gender:M, number:SG}

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

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

idám ← ayám (pronoun)
{case:NOM, gender:N, number:SG}

yásya ← yá- (pronoun)
{case:GEN, gender:M, number:SG}

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

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

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

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

न । अ॒हम् । इ॒न्द्रा॒णि॒ । र॒र॒ण॒ । सख्युः॑ । वृ॒षाक॑पेः । ऋ॒ते ।
यस्य॑ । इ॒दम् । अप्य॑म् । ह॒विः । प्रि॒यम् । दे॒वेषु॑ । गच्छ॑ति । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

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

nāham ← aham ← mad
[noun], nominative, singular
“I; mine.”

indrāṇi ← indrāṇī
[noun], vocative, singular, feminine
“Śacī; nirguṇḍī.”

rāraṇa ← ran
[verb], singular, Perfect indicative
“rejoice.”

sakhyur ← sakhyuḥ ← sakhi
[noun], genitive, singular
“friend; companion; sakhi [word].”

vṛṣākaper ← vṛṣākapeḥ ← vṛṣākapi
[noun], genitive, singular, masculine
“Vishnu; vṛṣākapi [word]; Indra.”

ṛte
[adverb]
“without; ṛte [word].”

yasyedam ← yasya ← yad
[noun], genitive, singular, masculine
“who; which; yat [pronoun].”

yasyedam ← idam
[noun], nominative, singular, neuter
“this; he,she,it (pers. pron.); here.”

apyaṃ ← apyam ← apya
[noun], nominative, singular, neuter
“aquatic; aquatic.”

haviḥ ← havis
[noun], nominative, singular, neuter
“Havya; offering; ghee; havis [word].”

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

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

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

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

हे इन्द्राणि अहम् इन्द्रः सख्युः मम सखिभूतात् वृषाकपेर्ऋते प्रियं वृषाकपिं विना न ररण न रमे । अप्यम् अप्सु भवमद्भिर्वा संस्कृतं प्रियं प्रीतिकरम् इदम् उपस्थितं हविः देवेषु देवानां मध्ये यस्य ममेन्द्रस्य सकाशं गच्छति । यश्चाहम् इन्द्रः सर्वस्मात् उत्तरः । यद्वा । अयमर्थः । हे इन्द्राणि वृषाकपेः सख्युरिन्द्रादृतेऽहं वृषाकपिर्न रारण न रमे। अन्यत्समानम् ॥

भट्टभास्कर-टीका

हे इन्द्राणि तव सख्युः वृषाकपेः इन्द्रादृते वा मम सख्युः वृषाकपेः आदित्याद्विष्णोर्वा ऋते कञ्चिदपि नाहं रारण न रणामि न कीर्तयामि ततोन्यं न नौमीत्यर्थः । ततोन्येन वा केन चिदपि न रमे । छान्दसो लिट् । तुजादित्वादभ्यासस्य दीर्घत्वम्, ‘णलुत्तमो वा’ इति वृद्ध्यभावः, रमतेरन्त्यविकारश्छान्दसः । आत्मानं विशिनष्टि - यस्य हविः मम सम्बन्धि हविः अप्यमद्भ्यो हितं, वृष्टिहेतुत्वात् । अप्सु वा भवं सोमपुरोडाशादिकं, तत्कारणत्वात् । छान्दसो यत् । प्रियमिष्टं भूत्वा देवेषु गच्छति सर्वान् देवान् प्राप्नोति । एवं सर्वदेवप्रीणनसमर्थोपि अहं वृषाकपेः ऋते न कञ्चिद्रारण न वा केन चिद्रणे, सखित्वात् । सोहमिदानीं अनेन हविषाराधयामि, अतोस्मत्सेनां संशितां कुर्विति ॥

मानसतरङ्गिणीकृत् - टिप्पनी

However, the statement by Indra: “yasyedam apyaṃ haviḥ priyaṃ deveṣu gacchati” – the watery haviṣ might be linked to the carrying of the seed of the gods by Erikepaius.

Tilak - Commentary

Indra says “O Indrāṇī! I am not delighted without my friend Vriṣākapi, of whom these favourite watery oblations reach the gods. Indra is in the upper (part) of the universe.”

Wilson

English translation:

“I am not happy, Indrāṇi, without my friend Vṛṣākapi; whose acceptable oblation here, purified withwater, proceeds to the gods; Indra is above all (the world).”

Jamison Brereton

[Indra:] “O Indrāṇī, I find no pleasure without my comrade Vr̥ṣākapi, whose own dear watery oblation goes here and now to the gods.” – Above all Indra!

Griffith

Never, Indralni, have I joyed without my friend Vrsakapi,
Whose welcome offering here, made pure with water, goeth to the Gods. Supreme is Indra over all.

Keith

I have not joyed, O Indrani,
Without my friend Vrsakapi,
Whose oblation rich in water
Goeth dear to the gods.

Geldner

Frau Indra! Ohne den Freund Vrisakapi war ich nicht froh, dessen wässerige Opferspende hier den Göttern erwünscht kommt." - Höher als alles steht Indra!

Grassmann

Doch, o Indrānī, ich habe keine Freude ohne diesen Genossen, den Vrischākapi, dessen lieber mit Wasser vermischter Opfertrank hier zu den Göttern geht. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
निचृत्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (इन्द्राणि) हे व्योमकक्षा ! (वृषाकपेः सख्युः-ऋते) सूर्य सखीभूत-पुत्र के विना (अहं न रराण) मैं रमण नहीं करता हूँ, शान्ति को प्राप्त नहीं करता हूँ (यस्य-इदम्-अप्यम्)जिस सूर्य का यह अन्तरिक्ष में जानेवाला (प्रियं हविः) अभीष्ट रश्मितेज(देवेषु गच्छति)ग्रह नक्षत्रों में जाता है ॥१२॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - सूर्य के बिना उत्तर ध्रुव का कार्य नहीं चलता है, आकाश के सब गोलों में सूर्य का रश्मितेज पहुँचता है ॥१२॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (इन्द्राणि) हे इन्द्राणि ! व्योमकक्षे ! (सख्युः-वृषाकपेः-ऋते-अहं न रराण) सखिभूताद् वृषाकपेः सूर्यादृते नाहं रमामि न शान्तिं लभे (यस्य-इदम्-अप्यं प्रियं हविः-देवेषु गच्छति) यस्य वृषाकपेः सूर्यस्य खल्विदमन्तरिक्षगामिप्रियरश्मितेजः “आपोऽन्तरिक्षनाम” [निघ० १।३] द्युस्थानगतेषु लोकेषु गच्छति “देवो द्युस्थानो भवतीति वा” [निरु० ७।१५] ॥१२॥

विश्वास-प्रस्तुतिः ...{Loading}...

वृषा॑कपायि॒+++(=वृषाकपितुये)+++ रेव॑ति॒+++(=धनवति /ताराविशेषे!)+++
सुपु॑त्र॒ आद्+++(=ततः)+++ उ॒ सुस्नु॑षे ।
+++(सूर्यस्य देवयाने यज्ञेषु)+++ घस॑त्+++(=खादतु)+++ त॒ इन्द्र॑ उ॒क्षणः॑+++(=वृषभान् / तारमण्डलविशेषस्थान्)+++
प्रि॒यं का॑चित् क॒रं+++(→कुरु)+++ ह॒विर्
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.१३

मूलम् ...{Loading}...

वृषा॑कपायि॒ रेव॑ति॒ सुपु॑त्र॒ आदु॒ सुस्नु॑षे ।
घस॑त्त॒ इन्द्र॑ उ॒क्षणः॑ प्रि॒यं का॑चित्क॒रं ह॒विर्विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - वृषाकपिः
छन्दः - पङ्क्तिः

Thomson & Solcum

वृ꣡षाकपायि रे꣡वति
सु꣡पुत्र आ꣡द् उ सु꣡स्नुषे
घ꣡सत् त इ꣡न्द्र उक्ष꣡णः
प्रियं꣡ काचित्करं꣡ हवि꣡र्
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

révati ← revánt- (nominal stem)
{case:VOC, gender:F, number:SG}

vŕ̥ṣākapāyi ← vr̥ṣākapāyī- (nominal stem)
{case:VOC, gender:F, number:SG}

ā́t ← ā́t (invariable)
{}

súputre ← suputrá- (nominal stem)
{case:VOC, gender:F, number:SG}

súsnuṣe ← súsnuṣa- (nominal stem)
{case:VOC, gender:F, number:SG}

u ← u (invariable)
{}

ghásat ← √ghas- (root)
{number:SG, person:2, mood:SBJV, tense:AOR, voice:ACT}

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

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

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

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

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

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

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

वृषा॑कपायि । रेव॑ति । सुऽपु॑त्रे । आत् । ऊं॒ इति॑ । सुऽस्नु॑षे ।
घस॑त् । ते॒ । इन्द्रः॑ । उ॒क्षणः॑ । प्रि॒यम् । का॒चि॒त्ऽक॒रम् । ह॒विः । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

vṛṣākapāyi ← vṛṣākapāyī
[noun], vocative, singular, feminine

revati ← revatī
[noun], vocative, singular, feminine
“Revatī; revatī [word]; Revatī.”

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

suputra ← putre ← putra
[noun], vocative, singular, feminine
“son; putra [word]; male child; Putra; Bodhisattva.”

ād ← āt
[adverb]
“then.”

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

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

susnuṣe ← snuṣe ← snuṣā
[noun], vocative, singular, feminine
“daughter-in-law.”

ghasat ← ghas
[verb], singular, Aorist conj./subj.
“eat.”

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

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

ukṣaṇaḥ ← ukṣan
[noun], accusative, plural, masculine
“bull; ukṣan [word].”

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

kācitkaraṃ ← kācitkaram ← kācitkara
[noun], accusative, singular, neuter

havir ← haviḥ ← havis
[noun], accusative, singular, neuter
“Havya; offering; ghee; havis [word].”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

हे वृषाकपायि । कामानां वर्षकत्वादभीष्टदेशगमनाच्चेन्द्रो वृषाकपिः । तस्य पत्नि । यद्वा । वृषाकपेर्मम मातरित्यर्थः । रेवति धनवति सुपुत्रे शोभनपुत्रे सुस्नुषे शोभनस्नुषे हे इन्द्राणि ते तवायम् इन्द्रः उक्षणः सेचनसमर्थान् आदु अनन्तरमेव । शीघ्रमेवेत्यर्थः । पशून् घसत् प्राश्नातु । किंच काचित्करम् । कं सुखम् । तस्याचित् संघः । तस्करं हविः प्रियम् इष्टं कुर्विति शेषः । किंच ते पतिः इन्द्रः विश्वस्मात् उतरः । तथा च यास्कः - ‘ वृषाकपायि रेवति सुपुत्रे मध्यमेन सुस्नुषे माध्यमिकया वाचा । स्नुषा साधुसादिनीति वा साधुसानिनीति वा । प्रियं कुरुष्व सुखाचयकरं हविः सर्वस्माद्य इन्द्र उत्तरः’ (निरु. १२, ९) इति ॥

Tilak - Commentary

This seems to be also addressed by Indra to Indrāṇī, who is here called Vr̥ṣākapāyī. This latter name has caused a difference of opinion, some considering Vr̥ṣakapāyī to be the mother, some the wife of Vr̥ṣākapi. +++(See Max Muller’s Lectures on the Science of Language, Vol. II., 538)+++ I do not see how the wife of Vriṣākapi as such, could be introduced in the song, unless Vr̥ṣākapi is understood to be the name of Indra himself. Commentators, who take Vr̥ṣākapāyī to mean the wife of Vr̥ṣākapi, accordingly adopt the latter view. Pischel and Geldner think that the verse is addressed by Vriṣākapi to his wife Vr̥ṣākapāyī.

The verse means, “O rich Vr̥ṣākapāyī having a good son and a daughter-in-law, let Indra swallow the bulls, your favourite and delightful oblation, Indra &c.” There has been much speculation as to who could be the son and the daughter-in-law of Vr̥ṣākapāyī. But if Vr̥ṣākapāyī be understood to mean the wife of Indra, it causes no such difficulty. The adjectives “having a good son.” &c, are simply complimentary, corresponding to the statement of Indrāṇī, that she was the “mother of the brave” in verse 9. Indra accepting her statements, asks her to allow him to swallow the watery oblations said to come from Vr̥ṣākapi in the last verse. The words priyam and havis are the same in both the verses; and I think that both of them refer to the same oblations.

Wilson

English translation:

“[Vṛṣākapi speaks]: O mother of Vṛṣākapi, wealthy, possessing excellent sons, possessingexcellent daughters-in-law, let Indra eat your bulls, (give him) the beloved and most delightful ghī, Indra is aboveall (the world).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Mother of Vṛṣākapi: Vṛṣākapayin = wife of Indra; Vṛṣākapi may be a name of Indra, as theshowerer of benefits

Jamison Brereton

[Indra:] “O wife of Vr̥ṣākapi [=Indrāṇī], rich, having good sons and daughters-in-law,
Indra will eat your oxen and the dear oblation that brings about whatever (you want).”
– Above all Indra!

Griffith

Wealthy Vrsakapayi, blest with sons and consorts of thy sons,
Indra will eat thy bulls, thy dear oblation that effecteth much. Supreme is Indra over all.

Geldner

Frau Vrisakapi, reiche, Mutter schöner Söhne und schöner Schwiegertöchter! Indra soll deine Stiere genießen und die erwünschte einigermaßen genügende Opferspende." - Höher als alles steht Indra!

Grassmann

O reiche Vrischākapājī, die du treffliche Söhne und Schwiegertöchter hast, Indra wird deine Stiere verzehren und den lieben, sehr wirksamen Opfertrank. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
पङ्क्तिः
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (वृषाकपायि रेवति) हे वृषाकपि-सूर्य की पत्नी रेवती तारा नक्षत्र ! (सुपुत्रे-आत् सुस्नुषे) अच्छे पुत्रोंवाली तथा अच्छी सुपुत्रवधू (ते-उक्षणः) तेरेवीर्यसेचक सूर्य आदियों को (प्रियं काचित्करं हविः) प्रिय सुखकर हवि-ग्रहण करने योग्य भेंट को (इन्द्रः-घसत्) उत्तरध्रुवग्रहण कर लेता है-मैं उत्तर ध्रुव खगोलरूपपार्श्वमें धारण कर लेता हूँ, तू चिन्ता मत कर (मे हि पञ्चदश साकं विंशतिम्) मेरे लिये ही पन्द्रह और साथ बीस अर्थात् पैंतीस (उक्ष्णः पचन्ति) ग्रहों को प्रकृतिक नियम सम्पन्न करते हैं (उत-अहम्-अद्मि) हाँ, मैं उन्हें खगोल में ग्रहण करता हूँ(पीवः)इसलिये मैं प्रवृद्ध हो गया हूँ (मे-उभा कुक्षी-इत् पृणन्ति) मेरे दोनोंपार्श्वअर्थात् उत्तर गोलार्ध दक्षिण गोलार्धों को उन ग्रह-उपग्रहों से प्राकृतिक नियम भर देते हैं ॥१३-१४॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - आकाश में जिन ग्रहों-उपग्रहों की गति नष्ट होती देखी जाती है, वे पैंतीस हैं। आरम्भ सृष्टि में सारे ग्रह-उपग्रह रेवती तारा के अन्तिम भाग पर अवलम्बित थे, वे ईश्वरीय नियम से गति करने लगे, रेवती तारे से पृथक् होते चले गये। विश्व के उत्तर गोलार्ध और दक्षिण गोलार्ध में फैल गये, यह स्थिति सृष्टि के उत्पत्तिकाल की वेद में वर्णित है ॥१३-१४॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - अनयोर्मन्त्रयोरेकवाक्यतास्ति−(वृषाकपायि रेवति) हे वृषाकपेः सूर्यस्य पत्नि रेवति तारे ! नक्षत्र ! “वृषाकपायी वृषाकपेः पत्नी” [निरु० १२।९] (सुपुत्रे-आत् सुस्नुषे) सुपुत्रे तथा सुपुत्रवधु ! (ते-उक्षणः प्रियं काचित्करं हविः-इन्द्रः-घसत्) तव वीर्यसेचकान् सूर्यादीन् “अरुरूचदुषसः……उक्षा बिभर्त्ति भुवनानि” [ऋ० ९।८३।८] “उक्षास द्यावापृथिवी बिभर्त्ति” [ऋ० १०।३१।८] प्रियं सुखकरं हविरिन्द्रः-उत्तरध्रुवो भक्षितवान् स्वखगोलपार्श्वे धारितवान्, न चिन्तय (मे हि पञ्चदश साकं विंशतिम्-उक्ष्णः पचन्ति) हे रेवति ! मह्यमेव मम खगोलं पूरयितुं पञ्चदश साकं विंशतिम् च सर्वान् पञ्चत्रिंशत् उक्ष्णो वीर्यसेचकानिव ग्रहोपग्रहान् प्राकृतिकनियमाः सम्पादयन्ति “उक्षाणं पृश्निमपचन्त वीरा” [ऋ० १।१६४।४३] इत्यत्र “अपचन्त धात्वर्थानादरेण तिङ् प्रत्ययः करोत्यर्थः” सम्पादितवन्त इत्यर्थः” इति सायणः। (उत-अहम्-अद्मि) अपि तानहं खगोले गृह्णामि “अत्ता चराचरग्रहणात्” [वेदान्त १।२।९] (पीवः) अतोऽहं प्रवृद्धो जातः (मे-उभा कुक्षी-इत् पृणन्ति) ममोभे पार्श्वे-उत्तरगोलार्धदक्षिणगोलार्धभागौ ते ग्रहोपग्रहैः पूरयन्ति ते नियमाः सृष्टेरारम्भे सर्वे ग्रहोपग्रहा रेवतीनक्षत्रान्तोपर्यवलम्बिता आसन् “ध्रुवताराप्रतिबद्धज्योतिश्चक्रं प्रदक्षिणमाग” (?) पौष्णाश्विन्यन्तस्थैः सह ग्रहैर्ब्रह्मणा सृष्टम्। [ब्राह्मस्फुटसिद्धान्त मध्यमा ३] ॥१३-१४॥

विश्वास-प्रस्तुतिः ...{Loading}...

उ॒क्ष्णो+++(=वृषभान् / तारमण्डलविशेषस्थान्)+++ हि मे॒ पञ्च॑दश
सा॒कं पच॑न्ति विंश॒तिम् +++(तारागणनया)+++ ।
उ॒ताहम् अ॑द्मि॒ पीव॒ इद्
उ॒भा कु॒क्षी पृ॑णन्ति मे॒
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.१४

मूलम् ...{Loading}...

उ॒क्ष्णो हि मे॒ पञ्च॑दश सा॒कं पच॑न्ति विंश॒तिम् ।
उ॒ताहम॑द्मि॒ पीव॒ इदु॒भा कु॒क्षी पृ॑णन्ति मे॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्रः
छन्दः - पङ्क्तिः

Thomson & Solcum

उक्ष्णो꣡ हि꣡ मे प꣡ञ्चदश
साक꣡म् प꣡चन्ति विंशति꣡म्
उता꣡ह꣡म् अद्मि पी꣡व इ꣡द्
उभा꣡ कुक्षी꣡ पृणन्ति मे
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

hí ← hí (invariable)
{}

me ← ahám (pronoun)
{case:DAT, number:SG}

páñcadaśa ← páñcadaśa (invariable)
{}

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

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

sākám ← sākám (invariable)
{}

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

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

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

ít ← ít (invariable)
{}

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

utá ← utá (invariable)
{}

kukṣī́ ← kukṣí- (nominal stem)
{case:ACC, gender:M, number:DU}

me ← ahám (pronoun)
{case:DAT, number:SG}

pr̥ṇanti ← √pr̥̄- 1 (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:ACT}

ubhā́ ← ubhá- (pronoun)
{case:ACC, gender:M, number:DU}

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

उ॒क्ष्णः । हि । मे॒ । पञ्च॑ऽदश । सा॒कम् । पच॑न्ति । विं॒श॒तिम् ।
उ॒त । अ॒हम् । अ॒द्मि॒ । पीवः॑ । इत् । उ॒भा । कु॒क्षी इति॑ । पृ॒ण॒न्ति॒ । मे॒ । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

ukṣṇo ← ukṣṇaḥ ← ukṣan
[noun], accusative, plural, masculine
“bull; ukṣan [word].”

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

me ← mad
[noun], dative, singular
“I; mine.”

pañcadaśa ← pañcadaśan
[noun], accusative, singular, neuter
“fifteen.”

sākam
[adverb]
“together; jointly; simultaneously.”

pacanti ← pac
[verb], plural, Present indikative
“heat; cook; digest; boil; ripen; fester; burn; boil; cauterize; fry; cook; suppurate; inflame.”

viṃśatim ← viṃśati
[noun], accusative, singular, feminine
“twenty; twentieth; viṃśati [word].”

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

utāham ← aham ← mad
[noun], nominative, singular
“I; mine.”

admi ← ad
[verb], singular, Present indikative
“eat; devour.”

pīva ← pīvaḥ ← pīvas
[noun], accusative, singular, neuter
“fat.”

id
[adverb]
“indeed; assuredly; entirely.”

ubhā ← ubh
[noun], accusative, dual, masculine
“both(a).”

kukṣī ← kukṣi
[noun], accusative, dual, masculine
“abdomen; uterus; belly; kukṣi [word]; Kukṣi; cavity; bay; side; fetus.”

pṛṇanti ← pṛ
[verb], plural, Present indikative
“fill; elapse; pull back; fill; satisfy; bestow; meet; stuff; load; mix; complete.”

me ← mad
[noun], dative, singular
“I; mine.”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

अथेन्द्रो ब्रवीति । मे मदर्थं पञ्चदश पञ्चदशसंख्याकान् विंशतिं विंशतिसंख्याकांश्च उक्ष्णः वृषभान् साकं सह मम भार्ययेन्द्राण्या प्रेरिता यष्टारः पचन्ति । उत अपि च अहमग्नि तान् भक्षयामि । जग्ध्वा चाहं पीव इत स्थूल एव भवामीति शेषः । किंच मे मम उभा उभौ कुक्षी पृणन्ति सोमेन पूरयन्ति यष्टारः । सोऽहम् इन्द्रः सर्वस्मात् उत्तरः ॥

Tilak - Commentary

Indra, satisfied with the prospect of getting the oblations, describes his appetite: “Twenty and ffteen oxen are being cooked for me; I shall eat them and be fat. Both the sides of my belly will be filled up. Indra, &c.”

The practice of sacrificing bulls to Indra seems to have been out of date even at the time of the R̥gveda (cf. i, 164. 43, where it is said to be an old custom). But the old custom could not be entirely forgotten, and if real bulls were not offered to Indra, poets supposed that clouds or stars might answer the same purpose. The number 35 mentioned in the verse may thus refer to the Nakṣatras (28), and planets (7). But this explanation is doubtful and I cannot suggest a better one.

Wilson

English translation:

“[Indra speaks]: The worshippers dress for me fifteen (and) twenty bulls; I eat them and (become) fat,they fill both sides of my belly; Indra is above all (the world).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

[Indra speaks]: The worshippers dress for me fifteen (and) twenty bulls; I eat them and (become) fat,they fill both sides of my belly; Indra is above all (the world).

Jamison Brereton

[Indra:] “For they cook fifteen, twenty oxen at a time for me. And I eat only the fat meat. They fill both my cheeks.”
– Above all Indra!

Griffith

Fifteen in number, then, for me a score of bullocks they prepare,
And I devour the fat thereof: they fill my belly full with food. Supreme is Indra over all.

Geldner

Mir braten sie auf einmal fünfzehn, zwanzig Stiere, und ich esse nur fettes Fleisch; beide Seiten füllen sie mir." - Höher als alles steht Indra!

Grassmann

Denn zwanzig Ochsen braten mir die fünfzehn [Vrischākapi mit Frau, Söhnen und Schwiegertöchtern], und ich esse das Fett, sie füllen mir den ganzen Bauch. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
पङ्क्तिः
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (वृषाकपायि रेवति) हे वृषाकपि-सूर्य की पत्नी रेवती तारा नक्षत्र ! (सुपुत्रे-आत् सुस्नुषे) अच्छे पुत्रोंवाली तथा अच्छी सुपुत्रवधू (ते-उक्षणः) तेरेवीर्यसेचक सूर्य आदियों को (प्रियं काचित्करं हविः) प्रिय सुखकर हवि-ग्रहण करने योग्य भेंट को (इन्द्रः-घसत्) उत्तरध्रुवग्रहण कर लेता है-मैं उत्तर ध्रुव खगोलरूपपार्श्वमें धारण कर लेता हूँ, तू चिन्ता मत कर (मे हि पञ्चदश साकं विंशतिम्) मेरे लिये ही पन्द्रह और साथ बीस अर्थात् पैंतीस (उक्ष्णः पचन्ति) ग्रहों को प्रकृतिक नियम सम्पन्न करते हैं (उत-अहम्-अद्मि) हाँ, मैं उन्हें खगोल में ग्रहण करता हूँ(पीवः)इसलिये मैं प्रवृद्ध हो गया हूँ (मे-उभा कुक्षी-इत् पृणन्ति) मेरे दोनोंपार्श्वअर्थात् उत्तर गोलार्ध दक्षिण गोलार्धों को उन ग्रह-उपग्रहों से प्राकृतिक नियम भर देते हैं ॥१३-१४॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - आकाश में जिन ग्रहों-उपग्रहों की गति नष्ट होती देखी जाती है, वे पैंतीस हैं। आरम्भ सृष्टि में सारे ग्रह-उपग्रह रेवती तारा के अन्तिम भाग पर अवलम्बित थे, वे ईश्वरीय नियम से गति करने लगे, रेवती तारे से पृथक् होते चले गये। विश्व के उत्तर गोलार्ध और दक्षिण गोलार्ध में फैल गये, यह स्थिति सृष्टि के उत्पत्तिकाल की वेद में वर्णित है ॥१३-१४॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - अनयोर्मन्त्रयोरेकवाक्यतास्ति−(वृषाकपायि रेवति) हे वृषाकपेः सूर्यस्य पत्नि रेवति तारे ! नक्षत्र ! “वृषाकपायी वृषाकपेः पत्नी” [निरु० १२।९] (सुपुत्रे-आत् सुस्नुषे) सुपुत्रे तथा सुपुत्रवधु ! (ते-उक्षणः प्रियं काचित्करं हविः-इन्द्रः-घसत्) तव वीर्यसेचकान् सूर्यादीन् “अरुरूचदुषसः……उक्षा बिभर्त्ति भुवनानि” [ऋ० ९।८३।८] “उक्षास द्यावापृथिवी बिभर्त्ति” [ऋ० १०।३१।८] प्रियं सुखकरं हविरिन्द्रः-उत्तरध्रुवो भक्षितवान् स्वखगोलपार्श्वे धारितवान्, न चिन्तय (मे हि पञ्चदश साकं विंशतिम्-उक्ष्णः पचन्ति) हे रेवति ! मह्यमेव मम खगोलं पूरयितुं पञ्चदश साकं विंशतिम् च सर्वान् पञ्चत्रिंशत् उक्ष्णो वीर्यसेचकानिव ग्रहोपग्रहान् प्राकृतिकनियमाः सम्पादयन्ति “उक्षाणं पृश्निमपचन्त वीरा” [ऋ० १।१६४।४३] इत्यत्र “अपचन्त धात्वर्थानादरेण तिङ् प्रत्ययः करोत्यर्थः” सम्पादितवन्त इत्यर्थः” इति सायणः। (उत-अहम्-अद्मि) अपि तानहं खगोले गृह्णामि “अत्ता चराचरग्रहणात्” [वेदान्त १।२।९] (पीवः) अतोऽहं प्रवृद्धो जातः (मे-उभा कुक्षी-इत् पृणन्ति) ममोभे पार्श्वे-उत्तरगोलार्धदक्षिणगोलार्धभागौ ते ग्रहोपग्रहैः पूरयन्ति ते नियमाः सृष्टेरारम्भे सर्वे ग्रहोपग्रहा रेवतीनक्षत्रान्तोपर्यवलम्बिता आसन् “ध्रुवताराप्रतिबद्धज्योतिश्चक्रं प्रदक्षिणमाग” (?) पौष्णाश्विन्यन्तस्थैः सह ग्रहैर्ब्रह्मणा सृष्टम्। [ब्राह्मस्फुटसिद्धान्त मध्यमा ३] ॥१३-१४॥

विश्वास-प्रस्तुतिः ...{Loading}...

+++(इन्द्राणी -)+++
वृ॒ष॒भो न ति॒ग्म-शृ॑ङ्गो॒
ऽन्तर् यू॒थेषु॒ रोरु॑वत् +++(खे)+++ ।
म॒न्थस् त॑ इन्द्र॒ शं हृ॒दे
यं ते॑ सु॒नोति॑+++(→साधयति)+++ भाव॒युर् +++(इन्द्राणी)+++
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.१५

मूलम् ...{Loading}...

वृ॒ष॒भो न ति॒ग्मशृ॑ङ्गो॒ऽन्तर्यू॒थेषु॒ रोरु॑वत् ।
म॒न्थस्त॑ इन्द्र॒ शं हृ॒दे यं ते॑ सु॒नोति॑ भाव॒युर्विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्राणी
छन्दः - पङ्क्तिः

Thomson & Solcum

वृषभो꣡ न꣡ तिग्म꣡शृङ्गो
अन्त꣡र् यूथे꣡षु रो꣡रुवत्
मन्थ꣡स् त इन्द्र शं꣡ हृदे꣡
यं꣡ ते सुनो꣡ति भावयु꣡र्
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

ná ← ná (invariable)
{}

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

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

antár ← antár (invariable)
{}

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

yūthéṣu ← yūthá- (nominal stem)
{case:LOC, gender:N, number:PL}

hr̥dé ← hā́rdi ~ hr̥d- (nominal stem)
{case:DAT, gender:N, number:SG}

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

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

śám ← śám (invariable)
{}

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

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

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

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

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

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

वृ॒ष॒भः । न । ति॒ग्मऽशृ॑ङ्गः । अ॒न्तः । यू॒थेषु॑ । रोरु॑वत् ।
म॒न्थः । ते॒ । इ॒न्द्र॒ । शम् । हृ॒दे । यम् । ते॒ । सु॒नोति॑ । भा॒व॒युः । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

vṛṣabho ← vṛṣabhaḥ ← vṛṣabha
[noun], nominative, singular, masculine
“bull; Vṛṣabha; Vṛṣabha; best.”

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

tigmaśṛṅgo ← tigma
[noun]
“sharp; pointed; fiery.”

tigmaśṛṅgo ← śṛṅgaḥ ← śṛṅga
[noun], nominative, singular, masculine
“peak; horn; tusk; śṛṅga [word].”

’ntar ← antar
[adverb]
“inside; in; antar [word]; midmost; between; among.”

yūtheṣu ← yūtha
[noun], locative, plural, masculine
“herd; troop; battalion.”

roruvat ← roro ← √ru
[verb noun], nominative, singular
“bellow.”

manthas ← manthaḥ ← mantha
[noun], nominative, singular, masculine
“mantha; churning stick; mantha [word]; beverage; stirring.”

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

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

śaṃ ← śam
[adverb]
“śam [word].”

hṛde ← hṛd
[noun], dative, singular, neuter
“heart; heart; mind; breast; hṛd [word].”

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

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

sunoti ← su
[verb], singular, Present indikative
“press out; su.”

bhāvayur ← bhāvayuḥ ← bhāvayu
[noun], nominative, singular, masculine

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

अथेन्द्राणी ब्रवीति । तिग्मशृङ्गः तीक्ष्णशृङ्गः वृषभो न यथा वृषभः यूथेषु गोसंघेषु अन्तः मध्ये रोरुवत् शब्दं कुर्वन् गा अभिरमयति तथा हे इन्द्र त्वं मामभिरमयेति शेषः । किंच हे इन्द्र ते तव हृदे हृदयाय मन्थः दध्नो मथनवेलायां शब्दं कुर्वन् शं शंकरो भवत्विति शेषः । किंच ते तुभ्यं यं सोमं भावयुः भावमिच्छन्तीन्द्राणी सुनीति अभिषुणोति सोऽपि शंकरो भववित्यर्थः । मम पतिः इन्द्रः विश्वस्मात् उत्तरः ॥ ॥ ३ ॥

Wilson

English translation:

“[Indrāṇī speaks]: Like a sharp-horned bull roaring among the herds, so may your libation plural aseworld).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

[Indrāṇī speaks]: Like a sharp-horned bull roaring among the herds, so may your libation plural aseworld).

Jamison Brereton

Like a sharp-horned bull constantly roaring within the herd, the “stirred” (soma libation), which the one desiring prosperity presses for you, is weal for your heart, o Indra.
– Above all Indra!

Griffith

Like as a bull with pointed horn, loud bellowing amid the herds,
Sweet to thine heart, O Indra, is the brew which she who tends thee pours. Supreme is Indra over all.

Geldner

Wie ein spitzhorniger Stier, der in den Herden brüllt, ist er: Der Gerstentrank sagt deinem Herzen zu, Indra, den er dir braut, dein Wohlergehen wünschend." - Höher als alles steht Indra!

Grassmann

»Wie ein scharfgehörnter Stier, der in der Heerde brüllt, ist der Rührtrank, o Indra, deinem Herzen heilvoll, den dir deine Pflegerin braut.« Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
निचृत्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (वृषभः-न तिग्मशृङ्गः) जैसे तीक्ष्ण शृङ्गवाला वृषभ-साँड (यूथेषु-अन्तः-रोरुवत्) गोसमूहों के अन्दर बहुत शब्द करता है, तथा वैसे (इन्द्र) हे उत्तरध्रुव ! तू खगोल के पिण्डों में मानो अपना घोष करता है (ते मन्थः) तेरा मन्थन व्यापार पिण्डों को आन्दोलित करने का (हृदे शम्) हृदय के लिये कल्याणकारी हो (तं यं भावयुः-सुनोति) उस जिस पुत्र को आत्मभाव चाहनेवाली अपनानेवाली इन्द्राणी उत्पन्न करती है (न सः-ईशे) वह नहीं स्वामित्व करता है, न ही गृहस्थभाव को प्राप्त है (यस्य कपृत्) जिसका सुख देनेवाला अङ्ग (सक्थ्या-अन्तरा लम्बते) दोनोंसांथलों जङ्घाओं के मध्य में लम्बित होता है(स-इत्-ईशे)वह ही गृहस्थ कर्म पर अधिकार करता है (यस्य निषेदुषः) जिस निकट शयन करते हुए का (रोमशं विजृम्भते) रोमोंवाला अङ्ग विजृम्भन करता है-फड़कता है (न सः-ईशे) वह गृहस्थ कर्म पर अधिकार नहीं करता है (यस्य निषेदुषः-रोमशं विजृम्भते) जिसके निकट शयन किये हुए रोमोंवालाअङ्गफड़कता है (सः-इत्-ईशे) वह ही गृहस्थकर्म पर अधिकार रखता है (यस्य सक्थ्या-अन्तरा कपृत्-लम्बते) जिसके निकट शयन करने पर सांथलों-जङ्घाओं के बीच में सुखदायक अङ्ग विजृम्भित होता है, वह ही गृहस्थकर्म पर अधिकार करता है ॥१५-१७॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - रोमवाले अङ्ग का फड़फड़ाना सुखप्रद अङ्ग का सांथलों-योनिमध्य में अवलम्बित होना गृहस्थकर्म पर अधिकार कराता है ॥१५-१७॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (वृषभः-न-तिग्मशृङ्गः) यथा तीक्ष्णशृङ्गो वृषभः (यूथेषु-अन्तः-रोरुवत्) गोसमूहेषु खल्वन्तर्वर्त्तमानः सन् भृशं शब्दयति तथा (इन्द्र) हे उत्तरध्रुव ! त्वं भृशं वद (ते मन्थः) तव मन्थनं व्यापारः (हृदे शम्) हृदयाय कल्याणकारी भवतु (ते यं भावयुः सुनोति) आत्मभावमिच्छन्तीन्द्राणी तुभ्यं पुत्रं सुनोति जनयति (न सः-ईशे) न हि सः “सुपां सुलुक्” [अष्टा० ७।१।३९] इति सुलुक् पुनः सन्धिः “इष्टं गार्हस्थ्यमधिकरोति” (यस्य कपृत्) यस्य सुखं पृणाति ददाति यत्तदङ्गम् “पृणाति दानकर्मा” [निघ० ३।२०] क पूर्वकात् पृ धातो क्विपि रूपं तुक् च (सक्थ्या-अन्तरा रम्बते) सक्थिनी अन्तरा लम्बते (सः-इत्-ईशे) स एव गार्हस्थ्यमधिकरोति (यस्य निषेदुषः) यस्य निषदतो निकटं शयानस्य (रोमशं विजृम्भते) रोमशमङ्गं विजृम्भणं करोति विशिष्टं गात्रविनाम करोति (न सः-ईशे) न हि स खलु गार्हस्थ्यमधिकरोति (यस्य निषेदुषः-रोमशं विजृम्भते) यस्य निकटं श्यानस्य रोमशमङ्गं गात्रविनाम करोति (स-इत्-ईशे) स एव गार्हस्थ्यमधिकरोति (यस्य सक्थ्या-अन्तरा कपृत्-रम्बते) यस्य निकटं शयानस्य सक्थिनी अन्तरा सुखदायकमङ्गं लम्बते रोमशाङ्गस्य विजृम्भणं सुखप्रदाङ्गस्य योनौ लम्बनञ्च ॥१५-१७॥

विश्वास-प्रस्तुतिः ...{Loading}...

न स+ई॒शे॒ यस्य॒ र+++(ल)+++म्ब॑ते
ऽन्त॒रा स॒क्थ्या॒३॒॑+++(=ऊर्वा)+++ कपृ॑त्+++(=शेफः)+++ ।
सेद् ई॑शे॒ यस्य॑ रोम॒शं+++(→उपस्थं)+++
नि॑षे॒दुषो॑ +++(मयि मग्नस्य)+++ वि॒जृम्भ॑ते॒
+++(अतो मय्य् अवधेहि, न मृगे।)+++
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.१६

मूलम् ...{Loading}...

न सेशे॒ यस्य॒ रम्ब॑तेऽन्त॒रा स॒क्थ्या॒३॒॑ कपृ॑त् ।
सेदी॑शे॒ यस्य॑ रोम॒शं नि॑षे॒दुषो॑ वि॒जृम्भ॑ते॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्राणी
छन्दः - पङ्क्तिः

Thomson & Solcum

न꣡ से꣡शे य꣡स्य र꣡म्बते
अन्तरा꣡ सक्थि꣡या क꣡पृत्
से꣡द् ईशे य꣡स्य रोमशं꣡
निषेदु꣡षो विजृ꣡म्भते
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

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

ná ← ná (invariable)
{}

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

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

yásya ← yá- (pronoun)
{case:GEN, gender:M, number:SG}

antarā́ ← antarā́ (invariable)
{}

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

sakthyā̀ ← sakthī́- (nominal stem)
{case:ACC, gender:F, number:DU}

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

ít ← ít (invariable)
{}

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

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

yásya ← yá- (pronoun)
{case:GEN, gender:M, number:SG}

niṣedúṣaḥ ← √sad- (root)
{case:ACC, gender:M, number:SG, tense:PRF, voice:ACT}

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

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

न । सः । ई॒शे॒ । यस्य॑ । रम्ब॑ते । अ॒न्त॒रा । स॒क्थ्या॑ । कपृ॑त् ।
सः । इत् । ई॒शे॒ । यस्य॑ । रो॒म॒शम् । नि॒ऽसे॒दुषः॑ । वि॒ऽजृम्भ॑ते । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

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

seśe ← 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.”

seśe ← īśe ← īś
[verb], singular, Perfect indicative
“govern; command; master; dominate; can; reign; control; own.”

yasya ← yad
[noun], genitive, singular, masculine
“who; which; yat [pronoun].”

rambate ← lamb
[verb], singular, Present indikative
“hang down; set.”

’ntarā ← antarā
[adverb]
“inside; meanwhile; occasionally.”

sakthyā ← _ ← √_
[?]
“_”

kapṛt ← kapṛth
[noun], nominative, singular, masculine
“penis.”

sed ← 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.”

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

īśe ← īś
[verb], singular, Perfect indicative
“govern; command; master; dominate; can; reign; control; own.”

yasya ← yad
[noun], genitive, singular, masculine
“who; which; yat [pronoun].”

romaśaṃ ← romaśam ← romaśa
[noun], nominative, singular, neuter
“vulva.”

niṣeduṣo ← niṣeduṣaḥ ← niṣad ← √sad
[verb noun], genitive, singular
“sit down; sit; put.”

vijṛmbhate ← vijṛmbh ← √jṛmbh
[verb], singular, Present indikative
“yawn.”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

हे इन्द्र सः जनः न ईशे मैथुनं कर्तुं नेष्टे न शक्नोति यस्य जनस्य कपृत् शेपः सक्थ्या सक्थिनी अन्तरा रम्बते लम्बते । सेत् स एव स्त्रीजने ईशे मैथुनं कर्तुं शक्नोति यस्य जनस्य निषेदुषः शयानस्य रोमशम् उपस्थं विज़म्भते विवृतं भवति । यस्य च पतिः इन्द्रः विश्वस्मात् उत्तरः ॥

Wilson

English translation:

“The man who is impotent begets not progeny, but he who is endowed with vigour; Indra is above all(the world).”

Jamison Brereton

[Indra:] “He is not master, whose penis hangs (limp) between his thighs. He is master, for whose (penis) the hairy (vulva) gapes when it [=erect penis] has sat down.”
– Above all Indra!

Griffith

न सेशे॒ यस्य॒ रम्ब॑तेऽन्त॒रा स॒क्थ्या॒३॒॑ कपृ॑त् ।
सेदी॑शे॒ यस्य॑ रोम॒शं नि॑षे॒दुषो॑ वि॒जृम्भ॑ते॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

Geldner

Der kann nichts, dessen Rute zwischen den Schenkeln hängt; nur der kann´s, dem die haarige Scham klafft, wenn er sich draufsetzt." -Höher als alles steht Indra!

Grassmann

Nicht der ist stark, dessen Glied schlaff zwischen den Schenkeln herabhängt; sondern der ist stark, dessen behaartes Glied, wenn er sich niedergelassen hat, sich ausdehnt. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
विराट्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (वृषभः-न तिग्मशृङ्गः) जैसे तीक्ष्ण शृङ्गवाला वृषभ-साँड (यूथेषु-अन्तः-रोरुवत्) गोसमूहों के अन्दर बहुत शब्द करता है, तथा वैसे (इन्द्र) हे उत्तरध्रुव ! तू खगोल के पिण्डों में मानो अपना घोष करता है (ते मन्थः) तेरा मन्थन व्यापार पिण्डों को आन्दोलित करने का (हृदे शम्) हृदय के लिये कल्याणकारी हो (तं यं भावयुः-सुनोति) उस जिस पुत्र को आत्मभाव चाहनेवाली अपनानेवाली इन्द्राणी उत्पन्न करती है (न सः-ईशे) वह नहीं स्वामित्व करता है, न ही गृहस्थभाव को प्राप्त है (यस्य कपृत्) जिसका सुख देनेवाला अङ्ग (सक्थ्या-अन्तरा लम्बते) दोनोंसांथलों जङ्घाओं के मध्य में लम्बित होता है(स-इत्-ईशे)वह ही गृहस्थ कर्म पर अधिकार करता है (यस्य निषेदुषः) जिस निकट शयन करते हुए का (रोमशं विजृम्भते) रोमोंवाला अङ्ग विजृम्भन करता है-फड़कता है (न सः-ईशे) वह गृहस्थ कर्म पर अधिकार नहीं करता है (यस्य निषेदुषः-रोमशं विजृम्भते) जिसके निकट शयन किये हुए रोमोंवालाअङ्गफड़कता है (सः-इत्-ईशे) वह ही गृहस्थकर्म पर अधिकार रखता है (यस्य सक्थ्या-अन्तरा कपृत्-लम्बते) जिसके निकट शयन करने पर सांथलों-जङ्घाओं के बीच में सुखदायक अङ्ग विजृम्भित होता है, वह ही गृहस्थकर्म पर अधिकार करता है ॥१५-१७॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - रोमवाले अङ्ग का फड़फड़ाना सुखप्रद अङ्ग का सांथलों-योनिमध्य में अवलम्बित होना गृहस्थकर्म पर अधिकार कराता है ॥१५-१७॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (वृषभः-न-तिग्मशृङ्गः) यथा तीक्ष्णशृङ्गो वृषभः (यूथेषु-अन्तः-रोरुवत्) गोसमूहेषु खल्वन्तर्वर्त्तमानः सन् भृशं शब्दयति तथा (इन्द्र) हे उत्तरध्रुव ! त्वं भृशं वद (ते मन्थः) तव मन्थनं व्यापारः (हृदे शम्) हृदयाय कल्याणकारी भवतु (ते यं भावयुः सुनोति) आत्मभावमिच्छन्तीन्द्राणी तुभ्यं पुत्रं सुनोति जनयति (न सः-ईशे) न हि सः “सुपां सुलुक्” [अष्टा० ७।१।३९] इति सुलुक् पुनः सन्धिः “इष्टं गार्हस्थ्यमधिकरोति” (यस्य कपृत्) यस्य सुखं पृणाति ददाति यत्तदङ्गम् “पृणाति दानकर्मा” [निघ० ३।२०] क पूर्वकात् पृ धातो क्विपि रूपं तुक् च (सक्थ्या-अन्तरा रम्बते) सक्थिनी अन्तरा लम्बते (सः-इत्-ईशे) स एव गार्हस्थ्यमधिकरोति (यस्य निषेदुषः) यस्य निषदतो निकटं शयानस्य (रोमशं विजृम्भते) रोमशमङ्गं विजृम्भणं करोति विशिष्टं गात्रविनाम करोति (न सः-ईशे) न हि स खलु गार्हस्थ्यमधिकरोति (यस्य निषेदुषः-रोमशं विजृम्भते) यस्य निकटं श्यानस्य रोमशमङ्गं गात्रविनाम करोति (स-इत्-ईशे) स एव गार्हस्थ्यमधिकरोति (यस्य सक्थ्या-अन्तरा कपृत्-रम्बते) यस्य निकटं शयानस्य सक्थिनी अन्तरा सुखदायकमङ्गं लम्बते रोमशाङ्गस्य विजृम्भणं सुखप्रदाङ्गस्य योनौ लम्बनञ्च ॥१५-१७॥

विश्वास-प्रस्तुतिः ...{Loading}...

+++(इन्द्रः - )+++
न स+ई॒शे॒ यस्य॑ रोम॒शं
नि॑षे॒दुषो॑ वि॒जृम्भ॑ते ।
सेदी॑शे॒ यस्य॒ र+++(ल)+++म्ब॑ते
ऽन्त॒रा स॒क्थ्या॒३॒॑ कपृ॒द्+++(=शेफः)+++
+++(त्वत्प्रभावस् तादृशः!)+++
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.१७

मूलम् ...{Loading}...

न सेशे॒ यस्य॑ रोम॒शं नि॑षे॒दुषो॑ वि॒जृम्भ॑ते ।
सेदी॑शे॒ यस्य॒ रम्ब॑तेऽन्त॒रा स॒क्थ्या॒३॒॑ कपृ॒द्विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्राणी
छन्दः - पङ्क्तिः

Thomson & Solcum

न꣡ से꣡शे य꣡स्य रोमशं꣡
निषेदु꣡षो विजृ꣡म्भते
से꣡द् ईशे य꣡स्य र꣡म्बते
अन्तरा꣡ सक्थि꣡या क꣡पृद्
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line
popular;; epic anuṣṭubh (525);; repeated line

Morph

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

ná ← ná (invariable)
{}

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

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

yásya ← yá- (pronoun)
{case:GEN, gender:M, number:SG}

niṣedúṣaḥ ← √sad- (root)
{case:ACC, gender:M, number:SG, tense:PRF, voice:ACT}

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

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

ít ← ít (invariable)
{}

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

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

yásya ← yá- (pronoun)
{case:GEN, gender:M, number:SG}

antarā́ ← antarā́ (invariable)
{}

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

sakthyā̀ ← sakthī́- (nominal stem)
{case:ACC, gender:F, number:DU}

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

न । सः । ई॒शे॒ । यस्य॑ । रो॒म॒शम् । नि॒ऽसे॒दुषः॑ । वि॒ऽजृम्भ॑ते ।
सः । इत् । ई॒शे॒ । यस्य॑ । रम्ब॑ते । अ॒न्त॒रा । स॒क्थ्या॑ । कपृ॑त् । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

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

seśe ← 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.”

seśe ← īśe ← īś
[verb], singular, Perfect indicative
“govern; command; master; dominate; can; reign; control; own.”

yasya ← yad
[noun], genitive, singular, masculine
“who; which; yat [pronoun].”

romaśaṃ ← romaśam ← romaśa
[noun], nominative, singular, neuter
“vulva.”

niṣeduṣo ← niṣeduṣaḥ ← niṣad ← √sad
[verb noun], genitive, singular
“sit down; sit; put.”

vijṛmbhate ← vijṛmbh ← √jṛmbh
[verb], singular, Present indikative
“yawn.”

sed ← 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.”

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

īśe ← īś
[verb], singular, Perfect indicative
“govern; command; master; dominate; can; reign; control; own.”

yasya ← yad
[noun], genitive, singular, masculine
“who; which; yat [pronoun].”

rambate ← lamb
[verb], singular, Present indikative
“hang down; set.”

’ntarā ← antarā
[adverb]
“inside; meanwhile; occasionally.”

sakthyā ← _ ← √_
[?]
“_”

kapṛd ← kapṛth
[noun], nominative, singular, masculine
“penis.”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

सः जनः न ईशे मैथुनं कर्तुं नेष्टे यस्य जनस्य निषेदुषः शयानस्य रोमशम् उपस्थं विजृम्भते विवृतं भवति । सेत् स एव जनः ईशे ईष्टे मैथुनं कर्तुं शक्नोति यस्य जनस्य कपृत् प्रजननं सक्थ्या सक्थिनी अन्तरा रम्बते लम्बते । सिद्धमन्यत् । पूर्वोक्तव्यतिरेकोऽत्र द्रष्टव्यः । पूर्वस्यामृचि यियप्सुरिन्द्राणीन्द्रं वदति । अत्र त्वयियप्सुरिन्द्र इन्द्राणीं वदतीत्यविरोधः ॥

Tilak - Commentary

The fifteenth and the sixteenth seem to be addressed to Indra by Indrāṇī, and the seventeenth to Indrāṇī by Indra. In the fifteenth Indrāni, according to Sāyāṇa, asked Indra to sport with her just as a bull, with pointed horns, roars amongst a number of cows. The next two verses do not appear to be relevant to our purpose. We may therefore pass these over, and resume the thread of the story. Pischel and Geldner suppose that the 17th and 18th verses are addressed by Vr̥ṣakapāyī.

Wilson

English translation:

“[Indra speaks]: He who is endowed with vigour begets not progeny, but he who is impotent; Indra isabove all (the world).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

[Indra speaks]: He who is endowed with vigour begets not progeny, but he who is impotent; Indra isabove all (the world).

Jamison Brereton

[Indrāṇī:] “He is not master, for whose (penis) the hairy (vulva) gapes when it [=erect penis] has sat down.
He is master, whose penis hangs (limp) between his thighs.”
– Above all Indra!

Griffith

न सेशे॒ यस्य॑ रोम॒शं नि॑षे॒दुषो॑ वि॒जृम्भ॑ते ।
सेदी॑शे॒ यस्य॒ रम्ब॑तेऽन्त॒रा स॒क्थ्या॒३॒॑ कपृ॒द्विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

Geldner

Der kann nichts, dem die haarige Scham klafft, wenn er sich drauf setzt; nur der kann´s, dessen Rute zwischen den Schenkeln hängt." - Höher als alles steht Indra!

Grassmann

Nicht der ist stark, dessen behaartes Glied, wenn er sich niedergelassen hat, sich ausdehnt; der ist stark, dessen Glied schlaff zwischen den Schenkeln herabhängt. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
विराट्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (वृषभः-न तिग्मशृङ्गः) जैसे तीक्ष्ण शृङ्गवाला वृषभ-साँड (यूथेषु-अन्तः-रोरुवत्) गोसमूहों के अन्दर बहुत शब्द करता है, तथा वैसे (इन्द्र) हे उत्तरध्रुव ! तू खगोल के पिण्डों में मानो अपना घोष करता है (ते मन्थः) तेरा मन्थन व्यापार पिण्डों को आन्दोलित करने का (हृदे शम्) हृदय के लिये कल्याणकारी हो (तं यं भावयुः-सुनोति) उस जिस पुत्र को आत्मभाव चाहनेवाली अपनानेवाली इन्द्राणी उत्पन्न करती है (न सः-ईशे) वह नहीं स्वामित्व करता है, न ही गृहस्थभाव को प्राप्त है (यस्य कपृत्) जिसका सुख देनेवाला अङ्ग (सक्थ्या-अन्तरा लम्बते) दोनोंसांथलों जङ्घाओं के मध्य में लम्बित होता है(स-इत्-ईशे)वह ही गृहस्थ कर्म पर अधिकार करता है (यस्य निषेदुषः) जिस निकट शयन करते हुए का (रोमशं विजृम्भते) रोमोंवाला अङ्ग विजृम्भन करता है-फड़कता है (न सः-ईशे) वह गृहस्थ कर्म पर अधिकार नहीं करता है (यस्य निषेदुषः-रोमशं विजृम्भते) जिसके निकट शयन किये हुए रोमोंवालाअङ्गफड़कता है (सः-इत्-ईशे) वह ही गृहस्थकर्म पर अधिकार रखता है (यस्य सक्थ्या-अन्तरा कपृत्-लम्बते) जिसके निकट शयन करने पर सांथलों-जङ्घाओं के बीच में सुखदायक अङ्ग विजृम्भित होता है, वह ही गृहस्थकर्म पर अधिकार करता है ॥१५-१७॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - रोमवाले अङ्ग का फड़फड़ाना सुखप्रद अङ्ग का सांथलों-योनिमध्य में अवलम्बित होना गृहस्थकर्म पर अधिकार कराता है ॥१५-१७॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (वृषभः-न-तिग्मशृङ्गः) यथा तीक्ष्णशृङ्गो वृषभः (यूथेषु-अन्तः-रोरुवत्) गोसमूहेषु खल्वन्तर्वर्त्तमानः सन् भृशं शब्दयति तथा (इन्द्र) हे उत्तरध्रुव ! त्वं भृशं वद (ते मन्थः) तव मन्थनं व्यापारः (हृदे शम्) हृदयाय कल्याणकारी भवतु (ते यं भावयुः सुनोति) आत्मभावमिच्छन्तीन्द्राणी तुभ्यं पुत्रं सुनोति जनयति (न सः-ईशे) न हि सः “सुपां सुलुक्” [अष्टा० ७।१।३९] इति सुलुक् पुनः सन्धिः “इष्टं गार्हस्थ्यमधिकरोति” (यस्य कपृत्) यस्य सुखं पृणाति ददाति यत्तदङ्गम् “पृणाति दानकर्मा” [निघ० ३।२०] क पूर्वकात् पृ धातो क्विपि रूपं तुक् च (सक्थ्या-अन्तरा रम्बते) सक्थिनी अन्तरा लम्बते (सः-इत्-ईशे) स एव गार्हस्थ्यमधिकरोति (यस्य निषेदुषः) यस्य निषदतो निकटं शयानस्य (रोमशं विजृम्भते) रोमशमङ्गं विजृम्भणं करोति विशिष्टं गात्रविनाम करोति (न सः-ईशे) न हि स खलु गार्हस्थ्यमधिकरोति (यस्य निषेदुषः-रोमशं विजृम्भते) यस्य निकटं श्यानस्य रोमशमङ्गं गात्रविनाम करोति (स-इत्-ईशे) स एव गार्हस्थ्यमधिकरोति (यस्य सक्थ्या-अन्तरा कपृत्-रम्बते) यस्य निकटं शयानस्य सक्थिनी अन्तरा सुखदायकमङ्गं लम्बते रोमशाङ्गस्य विजृम्भणं सुखप्रदाङ्गस्य योनौ लम्बनञ्च ॥१५-१७॥

विश्वास-प्रस्तुतिः ...{Loading}...

+++(इन्द्राणी -)+++
अ॒यम् इ॑न्द्र वृ॒षाक॑पिः॒
पर॑स्वन्तं+++(=परस्वं)+++ ह॒तं वि॑दत् ।
अ॒सिं सू॒नां नवं॑ च॒रुम्+++(=भाण्डम्)+++
आद्+++(=ततः)+++ एध॑स्य॒+++(=काष्ठस्य)+++ +अन॒+++(=शकटं)+++ आचि॑तं॒+++(=पूर्णम्)+++
+++(प्रजापतेः शकट इत्यपि प्रसिद्धः वृषराशिः!)+++
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.१८

मूलम् ...{Loading}...

अ॒यमि॑न्द्र वृ॒षाक॑पिः॒ पर॑स्वन्तं ह॒तं वि॑दत् ।
अ॒सिं सू॒नां नवं॑ च॒रुमादेध॒स्यान॒ आचि॑तं॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्राणी
छन्दः - पङ्क्तिः

Thomson & Solcum

अय꣡म् इन्द्र वृषा꣡कपिः
प꣡रस्वन्तं हतं꣡ विदत्
असिं꣡ सूनां꣡ न꣡वं चरु꣡म्
आ꣡द् ए꣡धस्या꣡न आ꣡चितं
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

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

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

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

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

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

vidat ← √vid- 1 (root)
{number:SG, person:3, mood:INJ, tense:AOR, voice:ACT}

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

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

návam ← náva- 2 (nominal stem)
{case:ACC, gender:M, number:SG}

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

ā́citam ← √ci- 1 (root)
{case:NOM, gender:M, number:SG, non-finite:PPP}

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

ā́t ← ā́t (invariable)
{}

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

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

अ॒यम् । इ॒न्द्र॒ । वृ॒षाक॑पिः । पर॑स्वन्तम् । ह॒तम् । वि॒द॒त् ।
अ॒सिम् । सू॒नाम् । नव॑म् । च॒रुम् । आत् । एध॑स्य । अनः॑ । आऽचि॑तम् । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

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

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

vṛṣākapiḥ ← vṛṣākapi
[noun], nominative, singular, masculine
“Vishnu; vṛṣākapi [word]; Indra.”

parasvantaṃ ← parasvantam ← parasvant
[noun], accusative, singular, masculine

hataṃ ← hatam ← han
[verb noun], accusative, singular
“kill; cure; māray; remove; destroy; hit; injure; damage; destroy; paralyze; hurt; forge; beat; cut off; stop; overwhelm; kick; hunt; affect; strike; hammer; love; obstruct; shoot.”

vidat ← vid
[verb], singular, Aorist inj. (proh.)
“find; detect; marry; get; think.”

asiṃ ← asim ← asi
[noun], accusative, singular, masculine
“sword; knife; knife.”

sūnāṃ ← sūnām ← sūnā
[noun], accusative, singular, feminine
“abattoir; killing; butchery.”

navaṃ ← navam ← nava
[noun], accusative, singular, masculine
“new; fresh; young; matutinal; recent; nava [word]; modern; fresh.”

carum ← caru
[noun], accusative, singular, masculine
“caru; pot; Caru.”

ād ← āt
[adverb]
“then.”

edhasyāna ← _ ← √_
[?]
“_”

ācitaṃ ← ācitam ← āci ← √ci
[verb noun], accusative, singular
“cover; fill; accumulate.”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

हे इन्द्र अयं वृषाकपिः परस्वन्तं परस्वमात्मनो विषयेऽवर्तमानं हतं हिंसितं विदत् विन्दतु । तथा हतस्य विशसनाय असिं शस्त्रं सूनाम् उद्धानं पाकार्थं नवं प्रत्यग्रं चरुं भाण्डम् आत् अनन्तरम् एधस्य काष्ठस्य आचितं पूर्णम् अनः शकटं च विन्दतु । मस पतिः इन्द्रः विश्वस्मात् उत्तरः ॥

Wilson

English translation:

“[Indrāṇī speaks]: Let this Vṛṣākapi, Indra, take a dead wild ass, (let him take) a knife (to cut it up),a fire-plural ce (to cook it), a new saucepan, and a cart full of fuel; Indra is above all (the world).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

A dead wild ass:parasvantam = parasvam, i.e. one who is of his own nature, i.e. an ape, kapi; a fire plural ce: sūnā; cf. Manu3.68

Jamison Brereton

O Indra, this Vr̥ṣākapi found a slaughtered ass,
a knife, a basket, a new pot, and a wagon piled with firewood.
– Above all Indra!

Griffith

O Indra this Vrsakapi hath found a slain wild animal,
Dresser, and new-made pan, and knife, and wagon with a load of wood. Supreme is Indra over all.

Geldner

Indra! Dieser Vrisakapi fand einen getöteten Waldesel, ein Schlachtmesser, eine Schlachtschüssel, einen neuen Topf, und einen Karren mit Brennholz beladen." - Höher als alles steht Indra!

Grassmann

»O Indra, dieser Vrischākapi hat einen todten Esel gefunden, ein Messer, eine Schüssel und einen neuen Kessel, dann einen mit Brennholz beladenen Wagen.« Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
पङ्क्तिः
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - फिर ज्योतिष विषय प्रारम्भ होता है−(इन्द्र) हे उत्तरध्रुव ! (अयं वृषाकपिः) यह वृषाकपि-सूर्य (परस्वन्तं हतं विदत्) वराहयु-वन्य कुत्ते को मार सका (असिम्) काटनेवाले शस्त्र तलवार को (सूनाम्) वधस्थान को (नवं चरुम्) प्रत्यग्र विषयुक्त अन्न को (आत्) अनन्तर और (एधस्य-आचितम्-अनः) जलाने के लिये ईंधन के भरे शकट-छकड़े को इन हत्या के साधनों को अपने अधीन कर लिया, न मर पाया, यह आश्चर्य है ॥१८॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - आलङ्कारिकढंग में कहा जाता है कि जितने मारने के साधन हैं शस्त्र,बन्धन, विष,आग में जलना, ये व्यर्थ हो जाते हैं, जिसका कोई अपराध नहीं होता, उसके लिये ऐसा यहाँ दर्शाया गया है ॥१८॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - अथ पुनर्ज्योतिर्विषयः प्रस्तूयते−(इन्द्र) हे इन्द्र ! उत्तरध्रुव ! (अयं वृषाकपिः) एष वृषाकपिः सूर्यः (परस्वन्तं हतं विदत्) वराहयुं वन्यश्वानं वृकम् “परस्वतः-मृगविशेषान्” [यजु० २४।२८ दयानन्दः] [अथर्व० ६।७२।२] इत्यत्र पशुमध्ये पठितत्वात् ‘स एव वराहयुः श्वा गृह्यते’ हतं विदत् हतवानित्यर्थः (असिं सूनां नवं चरुम्-आत्-एधस्य-आचितम्-अनः) अस्य यानि हिंसासाधनानि कृतवतीन्द्राण्याहम् “असिं शस्त्रं वधस्थानं प्रत्यग्रं विषयुक्तान्नं ज्वलितकाष्ठस्य पूरितं शकटं तत्सर्वं स्वाधीने प्राप्तवान्” नायं मृत इत्याश्चर्यम् ॥१८॥

विश्वास-प्रस्तुतिः ...{Loading}...

+++(इन्द्रः - )+++
अ॒यम् ए॑मि वि॒चाक॑शद्
विचि॒न्वन् दास॒म् आर्य॑म् ।
पिबा॑मि पाक॒+++(मानस)+++-सुत्व॑नो॒
ऽभि धीर॑म् अचाकशं॒
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.१९

मूलम् ...{Loading}...

अ॒यमे॑मि वि॒चाक॑शद्विचि॒न्वन्दास॒मार्य॑म् ।
पिबा॑मि पाक॒सुत्व॑नो॒ऽभि धीर॑मचाकशं॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्रः
छन्दः - पङ्क्तिः

Thomson & Solcum

अय꣡म् एमि विचा꣡कशद्
विचिन्व꣡न् दा꣡सम् आ꣡रियम्
पि꣡बामि पाकसु꣡त्वनो
अभि꣡ धी꣡रम् अचाकशं
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

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

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

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

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

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

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

pākasútvanaḥ ← pākasútvan- (nominal stem)
{case:ABL, gender:M, number:SG}

píbāmi ← √pā- 2 (root)
{number:SG, person:1, mood:IND, tense:PRS, voice:ACT}

abhí ← abhí (invariable)
{}

acākaśam ← √kāś- (root)
{number:SG, person:1, mood:IND, tense:IPRF, voice:ACT}

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

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

अ॒यम् । ए॒मि॒ । वि॒ऽचाक॑शत् । वि॒ऽचि॒न्वन् । दास॑म् । आर्य॑म् ।
पिबा॑मि । पा॒क॒ऽसुत्व॑नः । अ॒भि । धीर॑म् । अ॒चा॒क॒श॒म् । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

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

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

vicākaśad ← vicākaśat
[noun], nominative, singular, masculine

vicinvan ← vici ← √ci
[verb noun], nominative, singular
“search; search; examine; comb; search.”

dāsam ← dāsa
[noun], accusative, singular, masculine
“slave; Dāsa; servant; savage; Shudra.”

āryam ← ārya
[noun], accusative, singular, masculine
“Ārya; Ārya.”

pibāmi ← pā
[verb], singular, Present indikative
“drink; gulp; soak; drink; suck; inhale.”

pākasutvano ← pākasutvanaḥ ← pākasutvan
[noun], genitive, singular, masculine

‘bhi ← abhi
[adverb]
“towards; on.”

dhīram ← dhīra
[noun], accusative, singular, masculine
“expert; wise; intelligent; versed; adept.”

acākaśaṃ ← acākaśam ← cākaś ← √kāś
[verb], singular, Imperfect

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

अथेन्द्रो ब्रवीति । विचाकशत् पश्यन् यजमानान् दासम् उपक्षपयितारमसुरम् आर्यम् अपि च विचिन्वन् पृथक्कुर्वन् अयम् अहमिन्द्रः एमि यज्ञं प्रति गच्छामि। यज्ञं गत्वा च पाकसुत्वनः । पचतीति पाकः । सुनोतीति सुत्वा । हविषां पक्तुः सोमस्याभिषोतुर्यजमानस्य पाकेन विपक्वेन मनसा सोमस्याभिषोतुर्वा यजमानस्य संबन्धिनं सोमं पिबामि । तथा धीरं धीमन्तं यजमानम् अभि अचाकशम् अभिपश्यामि । योऽहम् इन्द्रः विश्वस्मात् उत्तरः ॥

Tilak - Commentary

Indrāṇī is now conciliated, and says that she has not killed Vr̥ṣākapi, but some one else. The verse thus means, “O Indra ! Let Vr̥ṣākapi get the slain animal-an animal which was quite different from Vr̥ṣākapi’s. Let him at once have a knife, a fire-place, a new vessel, and a cart-load of firewood (to cook the killed animal). ladra, &c.” Thus by the intercession of Indra, Indrāṇī was moved, and at last undid or rather explained away her previous act of decapitation.

Pischel and Geldaer translate the verse very nearly as I have done. They, however, consider it to be addressed by Vr̥shākapāyī and translate parasvantam by “wild.” This does not explain what dead animal is here referred to. It is, I think, more natural to suppose that the dead animal here spoken of is the same as that described in Verse 6, and one whose head Indrāṇī is there said to be ready to cut off.

Indrāṇī now says that this dead animal should be given to Vr̥ṣhākapi, especially as Indra has already got his oblations of bulls. I have already shown that there were several legends about the " antelope’s head.” It seems that Indrāṇī, referring to some of them, assures Indra that it was not Vriṣākapi in the form of the antelope which she killed, but some one else (literally parasvantam - representing another than Vr̥ṣākapi, as Sāyaṇa takes it.)

Thereon Indra, having thus saved Vr̥ṣākapi by his intercession, observes, “Thus do I go seeing and discriminating between a dasa and an arya ; I take my drink from those that prepare Soma juice and cook the oblations, and thus behold or protect the intelligent sacrificers.” In another word, Indra is glad that he has saved an Arya, and triumphantly declares that he is always careful to distinguish between an Arya and a Dāsa, the latter of whom he would punish and kill, e.g., Vr̥tra, who is said to be a Dāsa, Vr̥ṣākapi being thus saved Indra, in the following verses, bids him a farewell, wishing for a safe journey and speedy return. These verses are very important for our present purpose, and I shall therefore examine them singly.

Wilson

English translation:

“[Indra speaks]: Here I come to the (sacrifice) looking upon (the worshippers), distinguishing the Dāsaand the Ārya; I drink (the Soma) of the (worshipper), who effuses (the Soma) with mature (mind); I look upon theintelligent (sacrificer); Indra is above all (the world).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Cf. Muir, Sanskrit Texts, vol. 2, p. 374

Jamison Brereton

[Vr̥ṣākapi:] “Here I go earnestly looking, distinguishing between Dāsa and Ārya.
(While) I drink (the offering) of the guileless presser, I kept looking for the wise.”
– Above all Indra!

Griffith

Distinguishing the Dasa and the Arya, viewing all, I go.
I look upon the wise, and drink the simple votary’s Soma juice. Supreme is Indra over all.

Geldner

Ich ziehe umher, Umschau haltend und zwischen Dasa und Arier scheidend. Nun trinke ich bei dem, der einen schlichten Trank braut. Nach einem Sachkundigen habe ich ausgeschaut. - Höher als alles steht Indra!

Grassmann

Ich hier gehe scharf blickend einher, Arier und Barbaren unterscheidend; ich trinke den Soma dessen, der mit redlichem Sinne ihn braut, und beschaue [mit Wohlgefallen] den verständigen. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
विराट्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (विचाकशत्)विशेषरूप से प्रकाशमान हुआ(दासम्-आर्यं-विचिन्वन्) दक्षिणगोलार्द्धऔर उत्तरगोलार्द्धको पृथक्-पृथक् करता हुआ वसन्तसमाप्त पर (अयम्-एमि) यह मैं सूर्य आता हूँ (पाकसुत्वनः पिबामि) पकने योग्य ओषधियों में रस देनेवाले चन्द्रमा को पीता हूँ अपनी किरणों से, कृष्णपक्ष में अपने में लीन करता हूँ (धीरम्-अभि-अचाकशम्) पुनः धीवाले-कर्मवाले कर्मप्रद- यज्ञकर्मसूचक चन्द्रमा को फिर प्रकाशित करता हूँ किरणों से शुक्लपक्ष में ॥१९॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - सर्वसूर्य ग्रहण से मुक्त होकर प्रकाशमान हुआ वसन्तसमाप्त पर दक्षिण से दक्षिणगोलार्ध और उत्तरगोलार्ध को पृथक्-पृथक् करता हुआ तथा कृष्णपक्ष में चन्द्रमा को अपने ओर छिपा लेता है, शुक्लपक्ष में पुनः प्रकाशित कर देता है ॥१९॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (विचाकशत्) विशिष्टं प्रकाशमानः “विचाकशत्-विशिष्टतया प्रकाशमानः” [ऋ० १।२४।१० दयानन्दः] (दासम्-आर्यं विचिन्वन्) (दक्षिणगोलार्द्धमुत्तरगोलार्द्धं च विभजन्-पृथक् पृथक् कुर्वन् वसन्तसम्पाते (अयम्-एमि) एषोऽहं सूर्य आगच्छामि (पाकसुत्वनः पिबामि) पाकसुत्वानम् “द्वितीयार्थे षष्ठी व्यत्ययेन” पक्तव्येष्वोषधिषु “पाकः पक्तव्यः” [निरु० ३।१२] यो रसं सुनोत्युत्पादयति तं चन्द्रमसं पिबामि रश्मिभिः कृष्णपक्षे (धीरम्-अभि-अचाकशम्) पुनस्ते धीरं कर्मवन्तं कर्मप्रदं यज्ञकर्मसूचकम् “धीः कर्मनाम” [निघ० २।१] ततो मत्वर्थीयो रः प्रत्ययः, चन्द्रमसं पुनरभिप्रकाशयामि रश्मिभिः शुक्लपक्षे “चाकशीमि प्रकाशयामि” [ऋ० ४।५८।६ दयानन्दः] ॥१९॥

विश्वास-प्रस्तुतिः ...{Loading}...

धन्व॑+++(=खं)+++ च॒ यत् कृ॒न्तत्रं॑+++(=कर्तनीयं →खगोलम्)+++ च॒
कति॑ स्वि॒त् ता वि योज॑ना ।
नेदी॑यसो+++(=अन्तिकाद्)+++ वृषाक॒पे
ऽस्त॒म् एहि॑ गृ॒हाँ उप॒
+++(इतः परं वृषराशौ खलु विषुवयागः, त्वत्पात्रं समाप्तम्।)+++
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.२०

मूलम् ...{Loading}...

धन्व॑ च॒ यत्कृ॒न्तत्रं॑ च॒ कति॑ स्वि॒त्ता वि योज॑ना ।
नेदी॑यसो वृषाक॒पेऽस्त॒मेहि॑ गृ॒हाँ उप॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्रः
छन्दः - पङ्क्तिः

Thomson & Solcum

ध꣡न्व च य꣡त् कृन्त꣡त्रं च
क꣡ति स्वित् ता꣡ वि꣡ यो꣡जना
ने꣡दीयसो वृषाकपे
अ꣡स्तम् ए꣡हि गृहाँ꣡ उ꣡प
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

ca ← ca (invariable)
{}

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

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

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

káti ← káti (invariable)
{}

svit ← svit (invariable)
{}

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

ví ← ví (invariable)
{}

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

nédīyasaḥ ← nédīyaṁs- (nominal stem)
{case:ACC, number:PL}

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

ā́ ← ā́ (invariable)
{}

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

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

ihi ← √i- 1 (root)
{number:SG, person:2, mood:IMP, tense:PRS, voice:ACT}

úpa ← úpa (invariable)
{}

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

धन्व॑ । च॒ । यत् । कृ॒न्तत्र॑म् । च॒ । कति॑ । स्वि॒त् । ता । वि । योज॑ना ।
नेदी॑यसः । वृ॒षा॒क॒पे॒ । अस्त॑म् । आ । इ॒हि॒ । गृ॒हान् । उप॑ । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

dhanva ← dhanvan
[noun], nominative, singular, neuter
“bow; desert; steppe; barren.”

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

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

kṛntatraṃ ← kṛntatram ← kṛntatra
[noun], nominative, singular, neuter

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

kati
[adverb]
“how many; kati [word].”

svit ← svid
[adverb]
“svid [word].”

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

vi
[adverb]
“apart; away; away.”

yojanā ← yojana
[noun], accusative, plural, neuter
“yojana; use; yojana [word]; team.”

nedīyaso ← nedīyasaḥ ← nedīyas
[noun], accusative, plural, masculine
“nearer; nedīyas [word]; near.”

vṛṣākape ← vṛṣākapi
[noun], vocative, singular, masculine
“Vishnu; vṛṣākapi [word]; Indra.”

‘stam ← astam ← asta
[noun], accusative, singular, neuter
“home.”

ehi ← e ← √i
[verb], singular, Present imperative
“come; travel.”

gṛhāṃ ← gṛha
[noun], accusative, plural, masculine
“house; palace; temple; home; place; family; family; stable.”

upa
[adverb]
“towards; on; next.”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

धन्व निरुदकोऽरण्यरहितो देशः । कृन्तत्रं कर्तनीयमरण्यम् । यत् यत् च धन्व च कृन्तत्रं च भवति । मृगोद्वासमरण्यमेवंविधं भवति न त्वत्यन्तविपिनम् । तस्य शत्रुनिलयस्यास्मदीयगृहस्य च मध्ये कति स्वित् ता तानि योजना योजनानि स्थितानि । नात्यन्तदूरे तद्भवतीत्यर्थः । अतः नेदीयसः अतिशयेन समीपस्थाच्छत्रुनिलयात् हे वृषाकपे त्वम् अस्तम् अस्माकं गृहं वि एहि विशेषेणागच्छ । आगत्य च गृहान् यज्ञगृहान् उप गच्छ । यतोऽहम् इन्द्रः सर्वस्मादुत्कृष्टः ॥

Tilak - Commentary

In this verse Indra asks Vr̥ṣākapi to go to his house (astam) and then return afterwards to the house (gr̥has) of Indra. But the question is where is Vpipbākapi’s house and where is that of Indra ? The words in the original are dhanva, kr̥ntatra and nedīyas. Vriṣākapi is asked to go to dhanva, which is also kr̥ntatra. Sāyaṇa taka dhanva to mean a desert and kr̥ntatra in the sense that “the trees therein are cut off.” But this meaning does not quite suit the context. What is meant by saying that Vr̥ṣākapi, who is admittedly the sun in a different form, should go to a forest? Where is that forest, and what does it imply?

Dhanva is a word that occurs several times in the R̥gveda. In Rig. i. 38. 8 it is said to consist of three yojanas and is contrasted with the earth. Sāyaṇa there understands it to mean “sky or heavens,” and I see no reason why we should not interpret the word in the same way in this verse. Dhanva therefore means “sky” or “heavens.” But is it the vault above with three stages? No, the poet qualifies the idea by kr̥ntatra, meaning “cut off.” It is thus evidently the portion of the heavens which is cut off. In other words, the idea here denoted is the same as that expressed by the phrase avarodhanam divah where heavens are closed, " where the view is obstructed," in Rig. ix. 113. 8. Dhanva, which is kr̥tantra, * thus denotes the innermost part of the celestial sphere, the southern hemisphere or the Pitr̥yāna. (* The only other place where kr̥ntatra is used in the R̥gveda is v. 27. 13, which Yāska and Sāyaṇa both interpret to mean that “waters come up from kr̥ntatra" 1. 8., a cloud." But it may be a well asked it Kr̥ntatrāt cannot here mean " from below." )

The poet knows that the vault of the heavens above him has three halts or stages which Vishṇu is said to have used as his three steps (Rig. i. 22. 17). But of the nether world the poet has no definite knowledge, and he therefore cannot specify the yojanas or the stages it contains. Thus he simply says that there are some yojanas therein. The first part of the verse may now be translated thus: “O Vr̥ṣākapi! go to the house (in) the celestial sphere which is cut off and which contains some yojanas or stages.” In short, Indra means that Vpiṣakapi should now descend into the southern hemispere.

The latter part of the verse literally means “and come to our house from nedīyas.” Now nedīyas is again a word which neither Yāska dor Sāyaṇa seem to have properly understood. Pāṇini (v. 3.63) tells us that nedīyas is the comparative of antika. Now nedīyas cannot possibly be derived from antika by any change in the form of the latter word. Pānini therefore considers neda to be a substitute for antika, when the comparative form is to be derived. This is equivalent to saying that ‘bet’ is to be substituted for ‘good’ in deriving the comparative form of ‘good’ in English. I need not say how far such an expla nation would be regarded satisfactory. My own view is that nedīyas had lost its positive form in the times of Pāṇini, or perhaps its positive form was never in use like that of superior in English. But Pāṇini, who, as a grammarian, felt bound to account for all the forms, connected nedīyas with antika, probably because the ordinary meaning of nedīyas in his time was the same as that of the comparative form of antika. But we cannot infer from this that nedīyas might not have meant anything else in the days of Pāṇini. Paṇini might liave taken into account only the most ordinary sense of the word, and finding that a positive form was wanting connected it with the word which expressed the ordinary meaning in the positive form. The fact that Pāṇini considers nedīyas as the comparative of antika does not therefore preclude us from assuming, if we have other grounds to do so, that nedīyas originally meant something else in addition to its present sense ; for Pāṇini speaks of the form and not of the meaning of nedīyas. Having thus shown that the authority of Par̥ni is not against me, I shall now give my meaning of nedīyas. I think it means lower, being akin to neath, beneath, nether and corresponding words in other languages. (• Bopp derives O. H. G. nidar from sk. ni down, and disapproves Grimm’s suggestion that it should be traced to a Gothic verb niliun, natit, nethum, and divided as nid-ar, ar being a omparative termination, (Bopp. Com. Gr. Eng. Te, 1860, Vol. I., 382). K. Brugermann compares Sk. nedīyas with Av. nazd-yar meaning nearer, and derives the words from nazd (ni down and zd to sit). Cf. Sk. nīda Lat. nīdu, O. Ir. net, O H.G. nest= a nesting place (Comp. Gr. i., § 591, ii, $84, 135). Both bopp and Brugmann do not propose any new meaning of nedīyas. But it is evident that whichsoever derivation we adopt the word is connected with ni down, and if we find passages in the Brahmanas where it is contrasted with upariṣṭhāt, we can, I think, safely understand nedīyas to mean ’lower’ as suggested by its etymology ; ’nearer’ is secondary meaning.)

The suggestion, I know, will be received by some with surprise and suspicion, and I must give my grounds for proposing a new meaning. There is no passage in the R̥gveda where the use of nedīyas might be cousidered as definitely deciding its meaning. In Rig. v. 52. 6, viii. 26. 10 and x. 101. 3, nediṣtha or nedīyas might be supposed to mean lowest or lower. But the passages are not conclusive on this point, as the word there used might also be understood to mean ’nearest,’ nearer,’ according to Paṇini. In the Brāhmaṇas we, however, meet with more decisive passages. Thus in the Aitareya Brāhmaṇa vi. 27 nedīyas is contrasted with upariṣṭhāt.* +++(* उपरिष्ठान् नेदीयसि भागे Ait. Br. vi. 27.)+++ Böhtlingk and Roth give a passage from the Kaṭhaka recension of Yajurveda (28. 4), which says, the ascends (ārohat) to the heavens from the nethiṣṭha world."+ +++(नेदिष्ठादेव स्वर्गलोकमारोहति। Kathak. 28. 4)+++ Here the word ‘ascend’ clearly shows that the netishtha world 10981 be undeistood to mean the lowest world,’ world at the bottom. In the Tandya Brāhmaṇa iii. 4, 2, (3, 2) there occurs a passage where the directions for lowering the tone are given as follows:-“Just as after creeping up to the top of a high tree (a man) gradually comes lower and lower so, &c.”. +++(* यथा महावृक्षस्याग्रं सृप्त्वा नेदीयः सङ्क्रमात् सङ्क्रामत्य्, एवम् एतन् नेदीयः सङ्क्रमया नेदीयः सङ्क्रामात् सङ्क्रामति। Tan. Br. iii. 4.2. )+++ The word for lowering in the text in nedīyas sankramāt, and there is no possibility of mistaking its meaning. In the Tāndya Brāhmaṇa ii. 1. 3 the raising of the tone is described as ascending from top to top (agrāt agram); and nedīyas sankrama must, therefore, mean a gradual lowering of the voice. In fact, nedīyas sankrama represents the same idea as low-er-ing, that is, not taking a sudden leap down but descending from the highest point to the next lower, and so on.

In all these places Sāyaṇa explains nedīyas as meaning ’nearer’ according to Pāṇini; but in every case he has to strain the words to suit the context. It was not, however, Sāyaṇa’s fault ; for after nedīyas was once assigned to antika, all traces of its old meaning were naturally lost, and none dared to question Paṇini’s authority. But we now know that in other languages neath means low, and in several passages in the Brāhmaṇas, we find nedīyas contrasted with ‘upper’ or ’top.’ This, in my opinion, is sufficient to prove that nedīyas meant lower in the Vedic times. I have already shown that the authority of Pāṇini is not against understanding the word in this way. All that he has laid down is that nedīyas having no positive form should be derived from antika without saying whether nedīyas was or was not used in any other sense. I am therefore inclined to think that nedīyas might have had more than one meaning even in Pāṇini’s time, but he took the most ordinary meaning and derived the comparative form from antika. This is course of time served in its turn to restrict the denotation of the word only to one meaning, viz., ’nearer.’

I would therefore translate the verse thus, “O Vr̥ṣākapi! go to the house the celestial sphere which is cut off and which contains some (unknown) yojanas or stages. From your nether house come to our house. Indra is in the upper (portion) of the universe.” Nediyas is thus contrasted with uttara in the burden of the song. Both are comparative forms. Indra is in the uttara (upper) regions, while Vr̥ṣākapi is going to the nedīyas (lower) world ; and Indra expects or rather requests Vr̥ṣākapi to come back again to his(Indra’s) house. That is the gist of the whole verse.

The idea that the sun falls down from the autumnal equinox is an old one. To Ait. Br. iii. 18 and in Taitt. Br. i. 3. 12. 1 the ceremonies on on the Viṣūvān or the equinoctial day in a satra are described, and there we are told that “gods were afraid of the sun falling down from the sky and so supported him,” and being thus supported he “became uttara to all”. The ait. Br. iii. 18 has thus the same word uttara that we have in this verse, and it is natural to suppose that both relate to the same subject. I have also quoted a passage from the Aitareya Brāhmaṇa where nedīyas is contrasted with upariṣhṭat. From these I infer that the verse, we are now considering, describes the descent of the sun into the southern or the lower hemisphere, and that Indra asks him to come back again to the house of Gods, i.e., the northern hemisphere.

I have already given in full my reasons for understanding nedīyas in a different sense. But I may remark that, even accepting the common meaning of the word, the verse may still be interpreted in the way I have suggested.

Wilson

English translation:

“Go home, Vṣs.ākapi, to the halls of sacrifice (from the lurking- plural ce of the enemy), which is desertand forest (how many leagues are there from there?) and from the nearest (lurking-plural ce); Indra is above all (theworld).”

Jamison Brereton

[Indra:] “Wasteland and chasm—how many yojanas (of distance) are they away (from here).
Vr̥ṣākapi, come home, to the nearer houses.”
– Above all Indra!

Griffith

The desert plains and steep descents, how many leagues in length they spread!
Go to the nearest houses, go unto thine home, Vrsakapi. Supreme is Indra over all.

Geldner

Wüste und Bergabsturz, wie viele Meilen sind sie wohl von einander entfernt! Komm, Vrisakapi, nach Hause in die näher gelegene Wohnung!" - Höher als alles steht Indra!

Grassmann

Das wüste Land und die jähen Abhänge, wie viele Meilen sind sie entfernt? drum gehe heim, o Vrischākapi, in die nächsten Häuser. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
निचृत्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (वृषाकपे) हे सूर्य ! (धन्व च यत् कृन्तत्रं च) चाप-कमान और जो छेदनसाधन शर-बाण (कति स्वित्-ता योजना) किन्हीं योजन-योक्तव्य स्थान हैं (अस्तं वि-आ-इहि) अपने वसन्तसम्पात घर को छोड़ (नेदीयसः-गृहान्-उप०) अत्यन्त निकट के घरों को प्राप्त कर ॥२०॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - सूर्य का वसन्तसम्पात बिन्दु निज स्थान है और ध्रुव का उत्तर में तीन राशि परे है। छः राशियों के चाप को शर-बाण तीन राशि पर चाप मेंखड़ा होता है। जब उधर दृष्ट होगा, दिखाई पड़ेगा, उत्तरी ध्रुव के पास पहुँचता है ॥२०॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (वृषाकपे) हे वृषाकपे-सूर्य ! (धन्व च यत् कृन्तत्रं च) चापश्च “धन्व चापे” [भरतः-वाचस्पत्ये] यत् खलु छेदनसाधनं शरश्च “कृती छेदने” [तुदा०] ‘कृते नुम् च’ [उणा० ३।१०९] (कति स्वित्-ता योजना) कानिचिद्योजनानि योक्तव्यानि स्थानानि सन्ति (अस्तं वि-आ-इहि) स्वगृहं वसन्तसम्पातं त्यज (नेदीयसः-गृहान् उप०) अतिशयेन समीपस्थान् गृहान् खलूप-आ-इहि-उपागच्छ ॥२०॥

विश्वास-प्रस्तुतिः ...{Loading}...

पुन॒र् एहि॑ वृषाकपे
सुवि॒ता क॑ल्पयावहै +++(विषुवाद् ऊर्ध्वमं यदा सूर्यस् त्वाम् प्राप्स्यति)+++।
य ए॒ष +++(सूर्यः)+++ स्व॑प्न॒-नंश॒नो+++(=नाशनः)+++
+++(तस्य)+++ ऽस्त॒म् एषि॑ प॒था पुन॒र्
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.२१

मूलम् ...{Loading}...

पुन॒रेहि॑ वृषाकपे सुवि॒ता क॑ल्पयावहै ।
य ए॒ष स्व॑प्न॒नंश॒नोऽस्त॒मेषि॑ प॒था पुन॒र्विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्रः
छन्दः - पङ्क्तिः

Thomson & Solcum

पु꣡नर् ए꣡हि वृषाकपे
सुविता꣡ कल्पयावहै
य꣡ एष꣡ स्वप्ननं꣡शनो
अ꣡स्तम् ए꣡षि पथा꣡ पु꣡नर्
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

ā́ ← ā́ (invariable)
{}

ihi ← √i- 1 (root)
{number:SG, person:2, mood:IMP, tense:PRS, voice:ACT}

púnar ← púnar (invariable)
{}

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

kalpayāvahai ← √kl̥p- (root)
{number:DU, person:1, mood:SBJV, tense:PRS, voice:MED}

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

eṣá ← eṣá (pronoun)
{case:NOM, gender:M, number:SG}

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

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

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

éṣi ← √i- 1 (root)
{number:SG, person:2, mood:IND, tense:PRS, voice:ACT}

pathā́ ← pánthā- ~ path- (nominal stem)
{case:INS, gender:M, number:SG}

púnar ← púnar (invariable)
{}

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

पुनः॑ । आ । इ॒हि॒ । वृ॒षा॒क॒पे॒ । सु॒वि॒ता । क॒ल्प॒या॒व॒है॒ ।
यः । ए॒षः । स्व॒प्न॒ऽनंश॑नः । अस्त॑म् । एषि॑ । प॒था । पुनः॑ । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

punar
[adverb]
“again; further; now; over and over; subsequently; repeatedly; however; besides.”

ehi ← e ← √i
[verb], singular, Present imperative
“come; travel.”

vṛṣākape ← vṛṣākapi
[noun], vocative, singular, masculine
“Vishnu; vṛṣākapi [word]; Indra.”

suvitā ← suvita
[noun], nominative, dual, masculine

kalpayāvahai ← kalpay ← √kﾱp
[verb], dual, Present imperative
“prepare; assign; create; produce; fix; restore; order; prepare; imitate; restore; make; treat.”

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

eṣa ← etad
[noun], nominative, singular, masculine
“this; he,she,it (pers. pron.); etad [word].”

svapnanaṃśano ← svapnanaṃśanaḥ ← svapnanaṃśana
[noun], nominative, singular, masculine

‘stam ← astam ← asta
[noun], accusative, singular, neuter
“home.”

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

pathā ← pathin
[noun], instrumental, singular
“way; road; path [word]; journey; method.”

punar
[adverb]
“again; further; now; over and over; subsequently; repeatedly; however; besides.”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

आगत्य प्रतिगतं वृषाकपिमिन्द्रो ब्रवीति । हे वृषाकपे त्वं पुनरेहि अस्मान् प्रत्यागच्छ । आगते च त्वयि सुविता सुवितानि कल्याणानि त्वच्चित्तप्रीतिकराणि कर्माणि कल्पयावहै इन्द्राण्यहं च आवामुभौ पर्यालोच्य कुर्याव । किंच यः स्वप्ननंशनः उदयेन सर्वस्य प्राणिनः स्वप्नानां नाशयिता आदित्यः सः एषः त्वं पथा मार्गेण अस्तम् आत्मीयमावासं पुनः एषि गच्छसि । यतोऽहम् इन्द्रः विश्वस्मात् उत्तरः। तथा च यास्कः - ‘ सुप्रसूतानि वः कर्माणि कल्पयावहै य एष स्वप्ननंशनः स्वप्नान्नाशयस्यादित्य उदयेन सोऽस्तमेषि पथा पुनः’ (निरु. १२.२८) इति ॥

Tilak - Commentary

Vr̥ṣikapi has gone down to the netherworld. This verse now describes what Indra will do when he returns. Says Indra, “O Vr̥ṣākapi ! You, the destroyer of sleep, who are going to the house, come back again, again by (your) way. We would perform the sacrifices. Indra, &c.” The verse thus distinctly refers to the recommencement of the sacrifices in the Devayāna or the Uttarāyaṇa as understood in old days. The word suvita is from the same root as vaitānika and kalpyāvahai is from kl̥p, the root which gives us the word kalpa in kalpasūtras. Savita kalpyāvahai thus means “we would perform the vaitānika ceremonies," which, as described in the first verse, were stopped when the sun went down to the neither world I may also here point out that the house in the nether world or, as Sāyaṇa interprets it, the house of the enemy is called asta - literally ’thrown’, while Indra’s house is called gr̥ha. The sun goes down to the asta and returns up to the gr̥ha of Indra. This verse, in so far as it speaks of the recommencement of sacrificial ceremonies, confirms the interpretation I have proposed for the preceding verse.

Wilson

English translation:

“Come back, Vṛṣākapi, that we may do what is agreeable to you; you, who are the destroyer ofsleep, come home again by the road; Indra is above all (the world).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Destroyer of sleep: i.e., the sun; cf. Nirukta12.28

Jamison Brereton

[Indrāṇī:] “Come here again, Vr̥ṣākapi. We two will arrange easy passages (for you),
who, as sleep-destroyer [/-attainer], go home again (to death) along the path.”
– Above all Indra!

Griffith

Turn thee again Vrsakapi: we twain will bring thee happiness.
Thou goest homeward on thy way along this path which leads to sleep. Supreme is Indra over all.

Geldner

Kehre zurück, Vrisakapi, wir wollen uns gut vertragen, da du, der Schlafvertreiber, deinen Weg wieder nach Hause gehst." - Höher als alles steht Indra!

Grassmann

Gehe wieder zurück, Vrischākapi, wir beide wollen dein Wohlergehen bewirken; gehe wieder nach Hause auf dem Wege, der dich zum Schlafe führt. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
निचृत्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (वृषाकपे)हे सूर्य ! (यः-एषः-स्वप्ननंशनः) जो यह तू निद्रानाशक-जगानेवाला (पथा पुनः) मार्ग से फिर (अस्तम्-एषि) घर को प्राप्त होता है (पुनः-एहि) फिर आ (सुविता कल्पयावहै) हम दोनों उत्तरध्रुव इन्द्राणी व्योमकक्षा तेरे लिये अनुकूल कार्यसम्पादन करते हैं ॥२१॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - सूर्य उत्तरध्रुव की ओर तथा वसन्तसम्पात की ओर पुनः-पुनः जाया-आयाकरता है, इससे उत्तरायण और दक्षिणायन ग्रीष्मकाल और शीतकाल बनता रहता है ॥२१॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (वृषाकपे) हे वृषाकपे सूर्य ! (यः-एषः-स्वप्ननंशनः) य एष त्वं (पथा पुनः-अस्तम्-एषि) निद्रानाशकमार्गेण पुनः-गृहं प्राप्नोषि (पुनः-एहि) पुनरागच्छ (सुविता कल्पयावहै) आवामहमिन्द्र उत्तरध्रुवोऽथेन्द्राणि व्योमकक्षा च तुभ्यं सुवितानि सुगतानि कर्माणि सम्पादयावः ॥२१॥

विश्वास-प्रस्तुतिः ...{Loading}...

यद् उद॑ञ्चो वृषाकपे
+++(तव)+++ गृ॒हम् इ॒न्द्राज॑गन्तन ।
क्व१॒॑ स्य+++(=स)+++ पु॑ल्व॒घो+++(=बहुभक्षो)+++ मृ॒गः +++(सूर्येण सहोदयेनास्तं गतो विषुवाद् ऊर्ध्वम्)+++
कम् +++(देशम्)+++ अ॑गञ्+++(=अगच्छत्)+++ जन॒-योप॑नो॒+++(=मोदनः)+++
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.२२

मूलम् ...{Loading}...

यदुद॑ञ्चो वृषाकपे गृ॒हमि॒न्द्राज॑गन्तन ।
क्व१॒॑ स्य पु॑ल्व॒घो मृ॒गः कम॑गञ्जन॒योप॑नो॒ विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - इन्द्रः
छन्दः - पङ्क्तिः

Thomson & Solcum

य꣡द् उ꣡दञ्चो वृषाकपे
गृह꣡म् इन्द्रा꣡जगन्तन
कु꣡व स्य꣡ पुल्वघो꣡ मृगः꣡
क꣡म् अगञ् जनयो꣡पनो
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

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

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

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

ájagantana ← √gam- (root)
{number:PL, person:2, mood:IND, tense:PLUPRF, voice:ACT}

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

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

kvà ← kvà (invariable)
{}

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

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

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

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

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

kám ← ká- (pronoun)
{case:ACC, gender:M, number:SG}

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

यत् । उद॑ञ्चः । वृ॒षा॒क॒पे॒ । गृ॒हम् । इ॒न्द्र॒ । अज॑गन्तन ।
क्व॑ । स्यः । पु॒ल्व॒घः । मृ॒गः । कम् । अ॒ग॒न् । ज॒न॒ऽयोप॑नः । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

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

udañco ← udañcaḥ ← udañc
[noun], nominative, plural, masculine
“northern; northbound; udañc [word]; northerly.”

vṛṣākape ← vṛṣākapi
[noun], vocative, singular, masculine
“Vishnu; vṛṣākapi [word]; Indra.”

gṛham ← gṛha
[noun], accusative, singular, neuter
“house; palace; temple; home; place; family; family; stable.”

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

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

kva
[adverb]
“wherein; how; kva [word].”

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

pulvagho ← pulu
[noun]

pulvagho ← aghaḥ ← agha
[noun], nominative, singular, masculine
“sin; evil; impurity; agha [word].”

mṛgaḥ ← mṛga
[noun], nominative, singular, masculine
“game; deer; animal; antelope; mṛga [word]; Mṛgaśiras.”

kam ← ka
[noun], accusative, singular, masculine
“what; who; ka [pronoun].”

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

janayopano ← jana
[noun], masculine
“people; national; man; relative; jan; Janaloka; person; jana [word]; man; attendant; Jana; foreigner; inhabitant; group.”

janayopano ← yopanaḥ ← yopana
[noun], nominative, singular, masculine

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

गत्वा पुनरागतं वृषाकपिमिन्द्रः पृच्छति । हे इन्द्र परमैश्वर्यवन् हे वृषाकपे यूयम् उदञ्चः उद्गामिनः सन्तो मद्गृहम् अजगन्तन आगच्छ । एकस्यापि बहुवचनं पूजार्थम् । तत्र भवतः संबन्धी पुल्वघः बहूनां भौमरसानामत्ता स्यः सः मृगः क्व अभूत् जनयोपनः जनानां मोदयिता मृगः कं वा देशम् अगन् अगच्छत् । सोऽहम् इन्द्रः विश्वस्मात् उत्तरः । यद्वा इन्द्राणीवाक्यमिदम् । अत्र यास्कः—- ‘ यदुदुञ्चो वृषाकपे गृहमिन्द्राजगमत क्व स्य पुल्वघो मृगः क्व स बह्वादी मृगः । मृगो मार्ष्टेर्गतिकर्मणः । कमगमद्देशं जनयोपनः ’ (निरु. १३. ३ ) इति ॥

Tilak - Commentary

This is the most important verse in the whole hymn. It describes the circumstances under which Vr̥ṣākapi will return to Indra’s house. Literally rendered it means, “O mighty Vriṣākapi! ³ When you rising upwards (or rather northwards) would come to (our) house, where would that great sinner Mr̥ga be? Where he, who misleads people, would go? Indra, &c.”

Now Yāska, in whose days all traces of Canis being once a star in the heavens were lost, could not understand what to make of the statement “where would that great singer Mr̥ga be?” It means that Mr̥ga would not be seen, would not be visible, when Vriṣākapi goes to the house of Indra; but Yāska did not perceive what was intended by such a statement. He could not conceive that the constellation of Mr̥gaśiras would be invisible, when the sun in his upward march would be there at the beginning of the Devayāna, that is, when he comes to the house of Indra, and therefore he proposed to interpret Mr̥ga in the sense of “the sun" (Nirukta !3, 3). Mr̥ga, says he, is derived from mij to go, and means “going,” “one who goes and goes and never stops,’ in other words, “the sun.” Now, says his commentator, when a person goes into a house he cannot be seen by the outsiders. So Vr̥ṣākapi, when he goes to the house, cannot be seen by the people on the earth!

I do not think that I need point out the highly artificial and inconsistent character of this explanation. The word Mr̥ga, so far as I know, is no where used in the R̥gveda in this sense. Again, if the word Mr̥ga in the third verse of this hymn is to be understood as meaning an antelope, is it not natural enough to suppose that the same Mr̥ga is re ferred to in this verse? Then, again, how can the sun be said to become invisible to the people when he is in the house of Indra? Nor can he be invisible to Indra whose house he enters. What can, in such a case, be the propriety of the word udancha or “ rising upwards”? If Mr̥ga means the sun according to Yāska, we shall have to suppose that the rising sun was invisible, a clear contradiction in terms. I am sure Yāska, here, tried to explain away the difficulty in the same way as he has done in the case of Vr̥ka. But, in the present instance, the solution he has proposed is, on the face of it, highly inconsistent, so much so that even Sāyaṇa, does not follow it.

Sāyaṇa, however, has nothiag else to propose, and he quietly leaves the word Mr̥ga as it is and unexplained in his commentary. In short, both Sāyaṇa and Yāska have found the verse too difficult to explain. The meaning I have proposed explains the verse in a natural and a simple manner, and further corroborates the statement in the R̥gveda previously referred to vis., “Canis awakened the r̥bhus at the end of the year. "

In the Taittirīya Brāhmaṇa i. 8. 2. 1, we are told that the Vedic priests, e.g., Maisoni, observed the position of the sun amongst stars in the morning, and, as the Nakṣatras disappear when the sun rises, they determined the position by observing what Nakṣatra rose a little before the sun. The present verse records an observation to make which no greater skill is required. It tells us that when Vr̥ṣākapi went to the house of Indra his Mr̥ga was not visible anywhere, thus clearly indicating that sun rose with Orion on that day. The word udancha is especially remarkable in this case. The sun must be udancha when he goes to the house of Indra, which, the burden of the song tells us, is in the northern or the upper part of the universe. This verse, therefore, clearly describes not merely the rising sun, but the position of the rising sun amongst the constellations when he is at the vernal equinox, the entrance of the house of gods or the house of Indra. Sāyaṇa and Yāska have completely missed this point and have made Vr̥ṣākapi represent the rising sun as an unnecessary rival to Savita (Nirukta 12. 12).

If the meaning I have proposed is correct, we have here a record of the position of the sun at the vernal equinox. I take pulvaghas in the original to mean “great sinner;” but it may be translated as Yāska proposes by “omnivorous” or “voracious.” But in either case I would take it as referring to the antelope’s spoiling the things of Indrāṇī. The point is that the sinning Mr̥ga would not be with Vr̥ṣākapi when he again goes to the house of Indra, and Indrāṇī would have no cause to complain of the presence of the odious Mr̥ga at the time.

Wilson

English translation:

“Rise up and come home, Vṛṣākapi and Indra; where is that destructive beast, to what (region) has(that beast), the exhilarator of men, gone? Indra is above all (the world).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

To what region: Nirukta, 13.3

Jamison Brereton

When, o Vr̥ṣākapi, o Indra, you (all) went upward toward home, where was this beast of many misdeeds, to whom did the effacer of
men go?
– Above all Indra!

Griffith

When, Indra and Vrsakapi, ye travelled upward to your home,
Where was that noisome beast, to whom went it, the beast that troubles man? Supreme is Indra over all.

Geldner

Als ihr, Indra und Vrisakapi, aufwärts nach Hause gegangen waret, wo war das viel Unheil stiftende Tier, zu wem ist der Leutestörer gegangen? - Höher als alles steht Indra!

Grassmann

»Als ihr, Vrischākapi und Indra, [mit euren Genossen] hinaufgegangen wart nach dem Hause [des Somapressers (Vers 1)], wohin ging da dies viel verderbende Wild, zu wem der Menschenquäler?« Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
निचृत्पङ्क्ति
पञ्चमः

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (वृषाकपे)हे सूर्य (यत्-उदञ्चः) जब तूउदङ्मुख हुआ उत्तरगोलार्ध में होकर (गृहम्-अजगन्तन) अपने घर को चला जाता है (इन्द्र स्य पुल्वघः) हे उत्तरध्रुव ! वह बहुपक्षी (जनयोपनः-मृगः) जनमोहकमृग-मृग केसमान सूर्य (क्व कम्-अगन्) कहाँ किस प्रदेश को चला गया ॥२२॥

ब्रह्ममुनि - भावार्थः

भावार्थभाषाः - उत्तरध्रुव की ओरउत्तरायण में होकर सूर्य फिर अपने घर सम्पातबिन्दु में पहुँच जाता है। ज्योतिषी विद्वान् उसकी इस गतिविधि पर विचार करते हैं कि यह ऐसा किस कारण से होता है ? ॥२२॥

ब्रह्ममुनि - पदार्थः

पदार्थान्वयभाषाः - (वृषाकपे) हे वृषाकपे सूर्य ! (यत्-उदञ्चः-गृहम्-अजगन्तन) यदा त्वमुदङ्मुखः सन् उत्तरगोलार्धं भूत्वा स्वगृहं गतो भवसि (इन्द्र स्य पुल्वघः-जनयोपनः-मृगः क्व कम्-अगन्) हे इन्द्र ! उत्तरध्रुव ! सम्बोध्य पृच्छन्ति ज्ञातुमिच्छन्ति ज्योतिर्विदः-यत् स बहुभक्षी “पुल्वघो बह्वादी” [निरु० १३।३] जनमोहकः सूर्यः कुत्र कं प्रदेशं गतः ॥२२॥

विश्वास-प्रस्तुतिः ...{Loading}...

पर्शु॑र् ह॒ नाम॑ मान॒वी+++(→मनोः कालात् विषुवारम्भत्वात् पूज्यमाना)+++
+++(मृगेण)+++ सा॒कं स॑सूव विंश॒तिम् +++(तारमण्डलीभूतान् १४तमय् उक्तान्)+++।
भ॒द्रं भ॑ल॒+++(=भेदक +असे)+++ त्यस्या॑+++(=तस्या [इन्द्राण्या])+++ अभू॒द्
यस्या॑ उ॒दर॒म् आम॑य॒द् +++(भोजनेन)+++
विश्व॑स्मा॒द् इन्द्र॒ उत्त॑रः ॥ १०.०८६.२३

मूलम् ...{Loading}...

पर्शु॑र्ह॒ नाम॑ मान॒वी सा॒कं स॑सूव विंश॒तिम् ।
भ॒द्रं भ॑ल॒ त्यस्या॑ अभू॒द्यस्या॑ उ॒दर॒माम॑य॒द्विश्व॑स्मा॒दिन्द्र॒ उत्त॑रः ॥

सर्वाष् टीकाः ...{Loading}...

अधिमन्त्रम् - sa

देवता - इन्द्रः
ऋषिः - वृषाकपिः
छन्दः - पङ्क्तिः

Thomson & Solcum

प꣡र्शुर् ह ना꣡म मानवी꣡
साकं꣡ ससूव विंशति꣡म्
भद्र꣡म् भल त्य꣡स्या अभूद्
य꣡स्या उद꣡रम् आ꣡मयद्
वि꣡श्वस्माद् इ꣡न्द्र उ꣡त्तरः

Vedaweb annotation

Strata

Popular for linguistic reasons, and possibly also for non-linguistic reasons

Pāda-label

popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525)
popular;; epic anuṣṭubh (525);; repeated line

Morph

ha ← ha (invariable)
{}

mānavī́ ← mānavá- (nominal stem)
{case:NOM, gender:F, number:SG}

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

párśuḥ ← párśu- (nominal stem)
{case:NOM, gender:F, number:SG}

sākám ← sākám (invariable)
{}

sasūva ← √sū- 2 (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:ACT}

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

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

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

bhala ← bhala (invariable)
{}

tyásyai ← syá- ~ tyá- (pronoun)
{case:DAT, gender:F, number:SG}

ā́mayat ← √amⁱ- (root)
{number:SG, person:3, mood:IND, tense:IPRF, voice:ACT}

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

yásyāḥ ← yá- (pronoun)
{case:ABL, gender:F, number:SG}

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

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

víśvasmāt ← víśva- (nominal stem)
{case:ABL, gender:N, number:SG}

पद-पाठः

पर्शुः॑ । ह॒ । नाम॑ । मा॒न॒वी । सा॒कम् । स॒सू॒व॒ । विं॒श॒तिम् ।
भ॒द्रम् । भ॒ल॒ । त्यस्यै॑ । अ॒भू॒त् । यस्याः॑ । उ॒दर॑म् । आम॑यत् । विश्व॑स्मात् । इन्द्रः॑ । उत्ऽत॑रः ॥

Hellwig Grammar

parśur ← parśuḥ ← parśu
[noun], nominative, singular, feminine
“Parśu.”

ha
[adverb]
“indeed; ha [word].”

nāma
[adverb]
“by name; indeed; however; indeed.”

mānavī
[noun], nominative, singular, feminine
“woman.”

sākaṃ ← sākam
[adverb]
“together; jointly; simultaneously.”

sasūva ← su
[verb], singular, Perfect indicative
“press out; su.”

viṃśatim ← viṃśati
[noun], accusative, singular, feminine
“twenty; twentieth; viṃśati [word].”

bhadram ← bhadra
[noun], nominative, singular, neuter
“happiness; bhadra; deodar; Bhadra; Bhadra; bhadra [word]; Bhadra; Bhadrāsana; prosperity; good fortune; benefit.”

bhala
[adverb]

tyasyā ← tyasyāḥ ← tya
[noun], genitive, singular, feminine
“that.”

abhūd ← abhūt ← bhū
[verb], singular, Root aorist (Ind.)
“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.”

yasyā ← yasyāḥ ← yad
[noun], genitive, singular, feminine
“who; which; yat [pronoun].”

udaram ← udara
[noun], nominative, singular, neuter
“udara; cavity; abdomen; inside; stomach; belly; udara [word]; garbha; abdominal disease; intestine; inside; uterus; vessel.”

āmayad ← _ ← √_
[?]
“_”

viśvasmād ← viśvasmāt ← viśva
[noun], ablative, singular, neuter
“all(a); whole; complete; each(a); viśva [word]; completely; wholly.”

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

uttaraḥ ← uttara
[noun], nominative, singular, masculine
“northern; following; upper; additional; better; more(a); last; concluding; superior; later(a); uttara [word]; prevailing; future; left; northerly; northerly; higher; second; dominant; excellent; chief(a).”

सायण-भाष्यम्

इन्द्रविसृज्यमानमनेन’ मन्त्रेण वृषाकपिराशास्ते । हे भल इन्द्रेण विसृज्यमान शर । भलतिर्भेदनकर्मा । पर्शुः नाम मृगी । ह इति पूरणः । मानवी मनोर्दुहितेयं विंशतिं विंशतिसंख्याकान् पुत्रान् साकं सह ससूव अजीजनत् । त्यस्यै तस्यै भद्रं भजनीयं कल्याणम् अभूत् भवतु । लोडर्थे लुङ। यस्या उदरमामयत् गर्भस्थैर्विंशतिभिः पुत्रैः पुष्टमासीत् । मम पिता इन्द्रः विश्वस्मात् उत्तरः ॥ ॥ ४ ॥

मानसतरङ्गिणीकृत् - टिप्पनी

We also suspect that in the last ṛk of the sūkta, there is an allusion to the human genesis via Manu’s daughter Parśu (mother of the Iranians?) that gives a protogonic link.

Tilak - Commentary

Sāyaṇa translates, “O arrow I Manu’s daughter, named Parśu, gave birth to twenty (sons) together. Let her whose belly was big be happy! Indra is in the upper (portion) of the universe.” I cannot, however, understand what it means. Parshu, according to Sāyaṇa, is a Mr̥gī or a female antelope. But why address the arrow to give happiness to her ? Can it have any reference to the arrow with which Orion was killed ? Then who are these twenty sons ? Are they the same as twenty mentioned in verse 14 ? Is it likely that twenty alone are mentioned leaving the additional fifteen to be understood from the context?

The concluding verse undoubtedly appears to be benedictory. But I have not found a satisfactory solution of the above questions, Perhaps bhala meaning ‘auspicious,’ may be used for Vr̥ṣākapi, and Indra addressing him pronounces benediction on the female that gave birth to the yellow antelope and several other stars that are supposed to be either killed or swallowed by Indra in this hymn. But I cannot speak with certainty on the point and must leave the verse as it is.

Wilson

English translation:

“The daughter of Manu, Parśu by name, bore twenty children at once; may good fortune, O arrow ofIndra, befall her whose belly was so prolific; Indra is above all (the world).”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Indra is the deity invoked: Nirukta13.3

Jamison Brereton

Manu’s daughter, Parśu (“Rib”) by name, gave birth to twenty at once. (Good) fortune indeed was there for her whose belly (labor-pain) vexed. – Above all Indra!

Griffith

Daughter of Manu, Parsu bare a score of children at a birth.
Her portion verily was bliss although her burthen caused her grief.

Geldner

Parsu mit Namen, die Tochter des Manu, gebar zwanzig Kinder auf einmal. Wahrlich, Glück hat sie gehabt, deren Leib die Wehen bekam. - Höher als alles steht Indra!

Grassmann

Das menschliche Weib, Parçu mit Namen, hat zwanzig Kinder auf einmal geboren; Heilung ward ihr zu Theil, deren Leib krank war. Höher als alles ist Indra.

अधिमन्त्रम् (VC)

वरुणः
वृषाकपिरैन्द्र इन्द्राणीन्द्रश्च
पङ्क्तिः
पञ्चमः

सर्वाष् टीकाः ...{Loading}...

Conclusion

01 वि हि - पङ्क्तिः

विश्वास-प्रस्तुतिः ...{Loading}...

मूलम् ...{Loading}...

सर्वाष् टीकाः ...{Loading}...

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02 परा हीन्द्र - पङ्क्तिः

विश्वास-प्रस्तुतिः ...{Loading}...

मूलम् ...{Loading}...

सर्वाष् टीकाः ...{Loading}...

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English translation:

03 किमयं त्वाम् - पङ्क्तिः

विश्वास-प्रस्तुतिः ...{Loading}...

मूलम् ...{Loading}...

सर्वाष् टीकाः ...{Loading}...

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English translation:

04 यमिमं त्वम् - पङ्क्तिः

विश्वास-प्रस्तुतिः ...{Loading}...

मूलम् ...{Loading}...

सर्वाष् टीकाः ...{Loading}...

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English translation:

05 प्रिया तष्थानि - पङ्क्तिः

विश्वास-प्रस्तुतिः ...{Loading}...

मूलम् ...{Loading}...

सर्वाष् टीकाः ...{Loading}...

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English translation:

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

06 न मत्स्त्री - पङ्क्तिः

विश्वास-प्रस्तुतिः ...{Loading}...

मूलम् ...{Loading}...

सर्वाष् टीकाः ...{Loading}...

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English translation:

07 उवे अम्ब - पङ्क्तिः

विश्वास-प्रस्तुतिः ...{Loading}...

मूलम् ...{Loading}...

सर्वाष् टीकाः ...{Loading}...

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English translation:

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

08 किं सुबाहो - पङ्क्तिः

विश्वास-प्रस्तुतिः ...{Loading}...

मूलम् ...{Loading}...

सर्वाष् टीकाः ...{Loading}...

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English translation:

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

09 अवीरामिव मामयम् - पङ्क्तिः

विश्वास-प्रस्तुतिः ...{Loading}...

मूलम् ...{Loading}...

सर्वाष् टीकाः ...{Loading}...

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Commentary by Sāyaṇa: Ṛgveda-bhāṣya

10 संहोत्रं स्म - पङ्क्तिः

विश्वास-प्रस्तुतिः ...{Loading}...

मूलम् ...{Loading}...