Tr. Come, O Indra of varied lustres, these pure delights extended by subtle powers yearn for thee.
indra O Indra; citrabhāno of varied lustres (full of lustre of many kinds); āyāhi come; sutāḥ pressed out; ime these Soma-juices; tvāyavah desiring Thee (they are desirous of Thee); these Soma-juices, anvibhiḥ by fingers say the commentators, (by subtle powers); tanā being extended; pūtāḥ made pure.
anvibhiḥ tanā: these are the only two terms to be considered. The meaning of the word indra is not considered here due to the multitude of derivations given by Yaska and the indiscriminate alternatives. We have spoken earlier in substance regarding Indra. In explaining the term citra the difference in the comment also is of little import. Sayana explains: anvi, sūkşmā (subtle), tanā vistſtena (by extension).; his comment is to be seen elsewhere also (9.1.7) “He goes by subtle thought”; “ Even though by incessant spreading out” (1.26.6). Again in another place Sayana informs, tanā, dasāpavitram sieve or filter. Skandasvamin gives the same meaning here. All commentators say anvyaḥ are fingers, on the strength of the lexicon. Their purport is this: the Ritviks, priests do the purification of the Soma-juices. One of the means for the purpose—the hand—is indicated by fingers (anvibhiḥ); the other means is the filter. The term tanā means the sieve brought in hand and purified.
Here we should make a critical appraisal and get at the correct sense. The seer of the hymn desires the favour of Indra after obtaining the opulent grace of the Ashvins. From the plenitude of life-strength, he seeks the favour of Indra in the form of pure mentality. The Soma-juices that are poured out desire Indra. Entry into the domain of Pure Substance of Thought is indispensable, for the right action in the right place, of the delightful streams impelled by the speed and force of the steeds of life; hence Indra is prayed to. How could the Soma-juices-streams of sap of delight-that are poured be fit to be enjoyed by Indra if they are unpurified ? That is why it is said that they are purified (pūtāsaḥ) by subtle powers of Thought (anvibhiḥ) and by extension (tanā) in the outer physical consciousness. If it be said, well, let aņu and words derived from anu like anvi denote the subtle, how can subtlety be spoken only of thought, the words of the Mantra themselves say in reply and Sayana also helplessly, for want of any other course, explains taking it as anvi dhiḥ (subtle thought). So also in 9.26.1: “Men of intellect purified the steed in the lap of Aditi by subtle thought;” it is seen in Sayana's commentary : tam that vājinam steed, fast-spread like the steed (that is to say, abundant Soma) aditerupasthe, in the lap of Aditi, amȚkşanta they purified. Who? viprāsaḥ those of intellect. By what means? anvyā by finger, dhiyā by intelligence or laud; or, by the finger of subtle thought-in the relation of the qualified and the qualifying adjective. Of the Mantra (9.15.1) which says that Soma thus spread out goes forth to the heaven of Indra well prepared, by means of subtle thought, the commentary of Sayana-superb in bringing about the impossible-says: This Soma, pressed out by the finger, goes forth to heaven, the place of Indra that is ready, by means of action, dhiyā, or being pressed out by the finger it goes to the vessel through the pressing of the Agni of Sacrifice. But the Mantra itself says clearly: Desiring Thought, he, Soma, goes to the Vast (Right, Truth), the abode of the immortal Gods; not to the vessel of drink, the bowl. “ Much-desiring thought he goes to the vast abode of the Gods, where dwell the immortals." (9.15.2.)
There are in the ninth Mandala other Mantras wherein the word anvi in the sense of finger, dhi in the sense of ritual-action, do not cohere; but we do not illustrate for fear of length. If at all anviḥ were only fingers, then it must be said that they are not of the human kind; but of Sūryā, the daughter of Heaven and the beloved of the Ashvins. This is not our fancy. We shall provide the proof. The very meaning which Rishi Madhucchandas, seer of the Mantra of secret purport, keeps in mind when he speaks of anvibhistanā pūtā saḥ, with a subtle or hidden intent, he himself makes clear in the first hymn of the ninth Mandala (9.1.6-7); here are seen direct terms:
sūryasya duhitā, daughter of Surya, anviḥ fingers, daśa svasāraḥ ten sisters, yoṣaṇaḥ brides in the world of heaven to be crossed seize the Soma.
This much is enough for the present regarding Soma. The meaning given by us of the first Rik of the sub-hymn is justified. The meaning of the remaining two Riks is easy of understanding.