११७ आनृण्यम्

117. For relief from guilt or debt.

आनृण्यम्।
१-३ कौशिकः। अग्निः। त्रिष्टुप्।

[Kāuśika (anṛṇakāmaḥ).—āgneyam. trāiṣṭubham.]

Comment

Found also in Pāipp. xvi. The hymn ⌊not 1 cd, 2 cd⌋ occurs in TB. (iii. 7. 98-9), and parts of it elsewhere, see under the verses. ⌊For 1 and 3, see also v. Schroeder, Tübinger Kaṭha-hss., p. 70 and 61.⌋ Hymns 117-119 are used in Kāuś. (133. 1) in the rite in expiation of the portent of the burning of one’s house; and Keś. (to Kāuś. 46. 36) quotes them as accompanying the satisfaction of a debt after the death of a creditor, by payment to his son or otherwise; the comm. gives (as part of the Kāuś. text) the pratīka of 117. ⌊For the whole anuvāka, see under h. 114.⌋ In Vāit. (24. 15), in the agniṣṭoma, h. 117 goes with the burning of the vedi.

Translations

Translated: Ludwig, p. 444; Griffith, i. 309.

Translation

1. What I eat (?) that is borrowed, that is not given back; with what
   tribute of Yama I go about—now, O Agni, I become guiltless (anṛṇá) as
   to that; thou knowest how to unfasten all fetters.

Notes

The translation implies emendation of ásmi to ádmi in a; this is
suggested by jaghasa in vs. 2, and is adopted by Ludwig also; but
possibly apratīttam asmi might be borne as a sort of careless vulgar
expression for “I am guilty of non-payment.” More or less of the verse
is found in several other texts, with considerable variations of
reading: thus TS. (iii. 3. 8¹⁻²), TA. (ii. 3. 1⁸), and MS. (iv. 14. 17)
have pādas a, b, c (as a, b, d in TS.); in a, all with yát
kúsīdam for apamítyam and without asmi, and TA.MS. with
ápratītam, and TS. ending with máyi (for yát), and TA.MS. with
máye ’há; in b, all put yéna before yamásya, and TA.MS. have
nidhínā for balínā, while MS. ends with cárāvas; in c (d
in TS.), all read etát for idám, and MS. accents ánṛṇas (c in
TS. is ihāt ’vá sán nirávadaye tát: cf. our 2 a); d in TA. is
jī́vann evá práti tát te dadhāmi, with which MS. nearly agrees, but is
corrupt at the end: j.e.p. hastā́nṛṇāni. TB. (iii. 7. 9⁸) corresponds
only in the first half-verse (with it precisely agrees ĀpśS. in xiii.
22, 5): thus, yā́ny apāmítyāny ápratīttāny ásmi yamásya balínā cárāmi;
its other half-verse corresponds with our 2 a, b. MB. (ii. 3. 20)
has yat kusīdam apradattam maye ’ha yena yamasya nidhinā carāṇi: idaṁ
tad agne anṛṇo bhavāmi jīvann eva pratidatte dadāni. ⌊This suggests
bhavāni as an improvement in our c.⌋ Finally GB. (ii. 4. 8) quotes
the pratīka in this form: yat kusīdam apamityam apratītam. Ppp.
reads for a, b apamṛtyum apratītaṁ yad asininnasyena, etc., and,
for d, jīvanna ena prati dadāmi sarvam (nearly as TA. d,
above). The comm. takes balinā as = balavatā.

That which I eat, a debt which still is owing, the tribute due to Yama, which supports me, Thereby may I be free from debt, O Agni. Thou knowest how to rend all bonds asunder.

अ॒प॒ऽमित्य॑म्। अप्र॑तीत्तम्। यत्। अस्मि॑। य॒मस्य॑। येन॑। ब॒लिना॑। चरा॑मि। इ॒दम्। तत्। अ॒ग्ने॒। अ॒नृ॒णः। भ॒वा॒मि॒। त्वम्। पाशा॑न्। वि॒ऽचृ॒त॑म्। वे॒त्थ॒। सर्वा॑न्। ११७.१।

• अग्निः
• कौशिक
• त्रिष्टुप्
• आनृण्य सूक्त

ऋण से छूटने का उपदेश।

पदार्थान्वयभाषाः - (यमस्य) नियम करनेवाले [ऋणदाता] के (अप्रतीत्तम्) विना चुकाये (यत्) जिस (अपमित्यम्) अपमान के हेतु ऋण को (अस्मि=असामि) मैं ग्रहण करता हूँ, और (येन बलिना) जिस बलवान् के साथ [ऋण लेकर] (चरामि) मैं चेष्टा करता हूँ। (इदम्) अब (तत्) उससे, (अग्ने) हे विद्वान् ! मैं (अनृणः) ऋणरहित (भवामि) हो जाऊँ, (त्वम्) तू (सर्वान्) सब (पाशान्) बन्धनों को (विचृतम्) खोलना (वेत्थ) जानता है ॥१॥

भावार्थभाषाः - मनुष्य ज्ञानपूर्वक पुरुषार्थ करके माता पिता आचार्य आदि की सेवा से देव ऋण, पितृ ऋण और ऋषि ऋण चुकावें ॥१॥

टिप्पणी: १−(अपमित्यम्) तत्र साधुः। पा० ४।४।९८। इति अपमिति−यत्। अपमितौ अपमाने साधु। अपमानसाधकमृणम् (अप्रतीत्तम्) प्रतिपूर्वाद् ददातेर्निष्ठा। अच उपसर्गात्तः। पा० ७।४।४७। इत्याकारस्य तकारः। दस्ति। ६।३।१२४। उपसर्गस्य दीर्घः। अप्रत्यर्पितम् (यत्) (अस्मि) अस ग्रहणे भ्वादिः शपो लुक् छान्दसः। असामि। गृह्णामि (यमस्य) प्रवर्ते (इदम्) इदानीम् (तत्) तस्माद् ऋणात् (अग्ने) विद्वन् (अनृणः) ऋणरहितः (भवामि) (त्वम्) (पाशान्) बन्धान् (विचृतम्) शकि णमुल्कमुलौ। पा० ३।४।१२। इति विचृती हिंसाग्रन्थनयोः−बाहुलकात् कमुल् तुमर्थे। विचर्तितुं मोचयितुम् (वेत्थ) जानासि (सर्वान्) ॥

Translation

2. Being just here we give it back; living, we pay it in (ni-hṛ) for
   the living; what grain I have devoured having borrowed [it], now, O
   Agni, I become guiltless as to that.

Notes

With the first half-verse nearly agrees TB. (as above; also ĀpśS., as
above), which reads, however, tád yātayāmas for dadma enat. The
comm. has dadhmas for dadmas in a; he explains ni harāmas by
nitarāṁ niyamena vā ’pākurmaḥ. Ppp. has etat at end of a; in
c, apamṛtyu again, also (c, d) jaghāsā agnir mā tasmād anṛṇaṁ
kṛṇotu. Apamítyam in this verse also would be a more manageable form,
as meaning ‘what is to be measured (or exchanged) off,’ i.e. in
repayment. Jaghā́sa in our text is a misprint for -ghás-.

Still dwelling here we give again this present; we send it forth, the living from the living. Throwing away the grain whence I have eaten, thereby shall I be free from debt, O Agni.

इ॒ह। ए॒व। सन्तः॑। प्रति॑। द॒द्मः॒। ए॒न॒त्। जी॒वाः। जी॒वेभ्यः॑। नि। ह॒रा॒मः॒। ए॒न॒त्। अ॒प॒ऽमित्य॑। धा॒न्य᳡म्। यत्। ज॒घस॑। अ॒हम्। इ॒दम्। तत्। अ॒ग्ने॒। अ॒नृ॒णः। भ॒वा॒मि॒। ११७.२।

• अग्निः
• कौशिक
• त्रिष्टुप्
• आनृण्य सूक्त

ऋण से छूटने का उपदेश।

पदार्थान्वयभाषाः - (इह) यहाँ [इस शरीर में] (एव) ही (सन्तः) रहते हुए हम (एनत्) इस [ऋण] को (प्रति दद्मः) चुका देवें, (जीवाः) जीते हुए हम (जीवेभ्यः) जीते हुए पुरुषों को (एनत्) यह [उधार] (नि) नियम से (हरामः) दे देवें। (यत्) जो (धान्यम्) धान्य (अपमित्य) उधार लेकर (अहम्) मैंने (जघस) खाया है, (अग्ने) हे विद्वान् ! (इदम्) अभी (तत्) उससे मैं (अनृणः) अऋण (भवामि) हो जाऊँ ॥२॥

भावार्थभाषाः - मनुष्य संसार के सब जीवों का उपकार अपने पर विचार कर अपने और उनके जीवन में ही यथोचित सेवा से उनका ऋण चुकावे ॥२॥

टिप्पणी: २−(इह) अस्मिन् शरीरे (एव) (सन्तः) विद्यमाना वयम् (प्रति दद्मः) प्रत्यर्पयामः (एनत्) ऋणम् (जीवाः) जीवन्तो वयम् (नि) नियमेन (हरामः) प्रापयामः (एनत्) ऋणम् (अपमित्य) उदीचां माङो व्यतीहारे। पा० ३।४।१९। इति मेङ् प्रणिदाने−क्त्वा, ल्यबादेशे। मयतेरिदन्यतरस्याम् पा० ६।१।७१। इति। तुक्। ऋणे गृहीत्वा (धान्यम्) अन्नम् (जघस) अद भक्षणे, लिटि घस्लृ आदेशः। भक्षितवानस्मि (अहम्) (इदम्) इदानीम् (तत्) तस्मात् (अग्ने) विद्वन् (अनृणः) ऋणरहितः (भवामि) ॥

Translation

3. Guiltless in this [world], guiltless in the higher, guiltless in
   the third world may we be; the worlds traversed by the gods and
   traversed by the Fathers—all the roads may we abide in guiltless.

Notes

The verse is found in TB. (iii. 7. 9⁸⁻⁹), TA. (ii. 15⁴), and ĀpśS.
(xiii. 22. 5), with -miṅs tṛ- at junction of a and b (except
in TB. as printed), with utá inserted before pitṛyā́ṇās and ca
lokā́s omitted after it (thus rectifying the meter, of which the Anukr.
ignores the irregularity), and with kṣīyema (bad) at the end. Anṛṇá
means also ‘free from debt or obligation’; there is no English word
which (like German schuldlos) covers its whole sense. The comm. points
out that it has here both a sacred and a profane meaning, applying to
what one owes to his fellow-men, and what duties to the gods. Ppp.
combines anṛṇā ’smin in a, and has the readings of TB. etc. in
c, and adīma for ā kṣiyema at the end.

May we be free in this world and that yonder, in the third world may we be unindebted. May we, debt-free, abide in all the pathways, in all the worlds which Gods and Fathers visit.

अ॒नृ॒णाः। अ॒स्मिन्। अ॒नृ॒णाः। पर॑स्मिन्। तृ॒तीये॑। लो॒के। अ॒नृ॒णाः। स्या॒म॒। ये। दे॒व॒ऽयानाः॑। पि॒तृ॒ऽयानाः॑। च॒। लो॒काः। सर्वा॑न्। प॒थः। अ॒नृ॒णाः। आ। क्षि॒ये॒म॒। ११७.३।

• अग्निः
• कौशिक
• त्रिष्टुप्
• आनृण्य सूक्त

ऋण से छूटने का उपदेश।

पदार्थान्वयभाषाः - हम (अस्मिन् लोके) इस लोक [बालकपन] में (अनृणाः) अऋण, (परस्मिन्) दूसरे [युवापन] में (अनृणाः) अऋण और (तृतीये) तीसरे [बुढ़ापे] में (अनृणाः) अऋण (स्याम) होवें। (देवयानाः) विजय चाहनेवाले और व्यापारियों के यान अर्थात् विमान रथ आदि के चलने योग्य (च) और (पितृयाणाः) पालन करनेवाले विज्ञानियों के गमनयोग्य (ये) जो (लोकाः) लोक [स्थान] और (पथः=पन्थानः) मार्ग हैं, (सर्वान्) उन सब में (अनृणाः) हम अऋण होकर (आ) सब ओर से (क्षियेम) चलते रहें ॥३॥

भावार्थभाषाः - मनुष्य ब्रह्मचर्य आश्रम में विद्या अभ्यास से बालकपन का ऋण, गृहस्थ आश्रम में धन और प्रजापालन आदि की सफलता से युवावस्था का ऋण, और वानप्रस्थ और संन्यास आश्रम के सेवन से बुढ़ापे का ऋण चुकाकर महात्माओं के समान धार्मिक होकर परोपकारी बनें ॥३॥

टिप्पणी: ३−(अनृणाः) ऋणरहिताः (अस्मिन्) प्रथमे बाल्ये (परस्मिन्) द्वितीये यौवने (तृतीये) वार्द्धिके (लोके) लोकृ दर्शने, भाषायां, दीप्तौ च−घञ्। वयसि। समाजे (स्याम) भवेम (ये) (देवयानाः) अ० ३।१५।२। विजिगीषूणां व्यापारिणां विमानरथादीनां गमनयोग्याः (पितृयाणाः) पालकैर्विज्ञानिभिर्गमनीयाः (च) (लोकाः) धामानि। समाजाः (सर्वान्) लोकान् पथश्च (पथः) प्रथमायां द्वितीया। पन्थानः। मार्गाः (आसमन्तात्) (क्षियेम) क्षि निवासगत्योः। गच्छेम ॥