Tr. The fashioner of perfect forms, like a good yielder for the milker of the Herds, we call for increase from day to day.
surūpakstnum fashioner of good or perfect forms; ūtaye for increase ; dyavi dyavi day by day; juhūmasi we call; he gives an illustration in the matter of call; goduhe for one who milks the cow; sudughāmiva like a good yielder of milk.
surūpakſtnum: We see propriety in the uņādisātra vștti of Bhattoji Dikshita where the term kştnu is explained as doer, craftsman. Here Indra is the doer, the craftsman of good or perfect forms of thought or act. hatnu, dartnu, jigatnu-all belong to Unadi type and end with the termination “knu”. This term is used only here, once in the Rik Samhita.
ūtaye: It is indisputable that ūti comes from the root av. We have established by discussing the meaning of the term omāsa that though occasionally the significance of protection may fit in, yet the meaning of increase is appropriate in all places.
sudughāmiva: Like the cow that yields milk well. Like the older commentators we too say, for him who milks the cow. Here some of the moderns are perplexed. Here we must consider the illustration and the subject of illustration.
juhūmasi : Present tense third person plural of “ hve" (Vedic).
dyavi dyavi: The term is included in the Nighantu, means every day.
Here Indra is compared to the milch cow milked well. Indra is called for increase; the milch cow is called for milking; this should be the purport, they say. Their idea is that an elision in the simile will not be there if goduhe is taken as the fourth case of godhuk, formed as an abstract noun. This device looks good apparently, but it does not point to what the seer of the Mantra means to say, nor does it indicate what the illustration seeks to. Let us not worry about an elision in the simile-that is very common in the Veda. If it be said that goduhe means for the act of milking the cow, then who is the milker of the cow? How does the "increase" come about just by the milking ? Let the ūti mean only protection, not increase, as we have said. Who enjoys what is milked by which the ūti is to be obtained ? Without considering all this, to attempt to make of it a full simile is a useless effort. The caller, the yajamana, who lauds is himself the milker, the resultant milk serves for his enjoyment, “ for increase”. In other mantras also it is chanted that the lauder is the milker and the milch-cow is Indra e.g., “Today I call the yielder of milk. Indra the easily yielding milch-cow” (8.1.10); “With chants I call Thee, great and wide, like a cow for enjoyment, Indra to drink of the Soma” (8.54.3). Here in the first Rik there is an inseparate determination of Indra 'and cow. In the second, Indra is compared to the cow. Let us cite another Rik where the lauder, the caller himself is clearly spoken of as the milker : “Prevail upon thy friend, as upon a cow by milking, O singer wake up the secret lover, Indra” (10.42.2).
Here jaritā (secretly yearning) lauder, is the vocative. It is stated that by means of his act of milking, effort is to be made to bring the clandestine lover under control. There is another mantra in the Valakhilya hymns which cuts asunder the doubt by saying that the callers, the lauders must themselves be the milkers. This is the second half: “Like the milkers to the cow, we desirous of hearing, call Thee" (Vālakhilya 4.4). Here "milkers of cow” in the first person plural is adjective to "we". Thus the doubt that perhaps the word goduhe is derived as kvip in the abstract sense, is rooted out.