०३४ जङ्गिडमणिः

34. With a jan̄giḍá-amulet: for protection etc.

जङ्गिडमणिः।
१-१० अङ्गिराः। वनस्पतिः, लिङ्गोक्ताः। अनुष्टुप्।

[An̄giras.—daśakam. mantroktadevatyam uta vānaspatyam. ānuṣṭubham.]

Comment

Found also in Pāipp. xi. The comm. quotes it as used by Nakṣ. K. 19, in a mahāśānti ceremony called vāyavyā, with the binding on of an amulet from the jan̄giḍa tree. Hymn 35 is used in company with it.

Translations

Translated: Bloomfield, 38, 669; Griffith, ii. 291; verses 1 and 7 ab also by Grohmann, Ind. Stud. ix. 417-18.

A protective charm addressed to the panacea called A Jangida

Translation

1. Jan̄giḍá art though, jan̄giḍá; defender art thou, jan̄giḍá; what
   of ours is two-footed, four-footed—let jan̄giḍá defend it all.

Notes

Our emendation at the beginning to án̄girā asi ⌊suggested by vs. 6?⌋ is
to be disapproved and withdrawn; it is not even necessary to change to
vocative the jan̄giḍás at the end of a and b (though in the
translation they may be understood as either nom. or voc); but the comm.
has jan̄giḍa at end of b; ⌊the text of the comm. has jan̄giḍo ‘si
jan̄giḍo rakṣitā ’si jan̄giḍa⌋. Compare iv. 12. 1; ix. 5. 16; RV. i. 191.
1 for similar repetitions, in part of nominatives where we should think
it more natural to change in part to vocative. SPP. reads ⌊in a and
b⌋, with all the mss., jan̄giḍás three times. Ppp. has at the
beginning the corrupt jan̄giḍisi, but in both other instances ⌊in a
and b⌋ -ḍas. Compare the hymn ii. 4, where alone this plant
appears further. The comm. amuses himself (and us) with a number of his
ludicrous derivations for jan̄giḍa—from roots jā or jan or ji
with gir ‘swallow’; or from jan̄gam, intensive.

Jangida, thou art Angiras: thou art a guardian, Jangida. Let Jangida, keep safely all our bipeds and our quadrupeds.

ज॒ङ्गि॒डः। अ॒सि॒। ज॒ङ्गि॒डः। रक्षि॑ता। अ॒सि॒। ज॒ङ्गि॒डः। द्वि॒ऽपात्। चतुः॑ऽपात्। अ॒स्माक॑म्। सर्व॑म्‌। र॒क्ष॒तु॒। ज॒ङ्गि॒डः। ३४.१।

• जङ्गिडो वनस्पतिः
• अङ्गिराः
• अनुष्टुप्
• जङ्गिडमणि सूक्त

सबकी रक्षा का उपदेश।

पदार्थान्वयभाषाः - [हे औषध !] तू (जङ्गिडः) जङ्गिड [संचार करनेवाला] (जङ्गिडः) जङ्गिड [संचार करनेवाला औषध] (असि) है, तू (जङ्गिडः) जङ्गिड [संचार करनेवाला] (रक्षिता) रक्षक (असि) है। (जङ्गिडः) जङ्गिड [संचार करनेवाला औषध] (अस्माकम्) हमारे (सर्वम्) सब (द्विपात्) दोपाये और (चतुष्पात्) चौपाये की (रक्षतु) रक्षा करे ॥१॥

भावार्थभाषाः - जङ्गिड उत्तम औषध विशेष शरीर में प्रविष्ट होकर रुधिर का संचार करके रोग को मिटाता है, मनुष्य उसके सेवन से स्वास्थ्य बढ़ावें ॥१॥

टिप्पणी: इस सूक्त का मिलान करो-अ०२।४।१-६॥१−(जङ्गिडः) अ०२।४।१। अजिरशिशिरशिथिल०। उ०१।५३। गमेर्यङ्लुगन्तात्-किरच् स च डित्, रस्य डः। जङ्गमः। रुधिरसंचारक औषधविशेषः (असि) (जङ्गिडः) (रक्षिता) रक्षकः (असि) (जङ्गिडः) (द्विपात्) पादद्वयोपेतं प्राणिजातम् (चतुष्पात्) पादचतुष्टयोपेतं गोमहिष्यादिकम् (अस्माकम्) (सर्वम्) (रक्षतु) पालयतु (जङ्गिडः) ॥

Translation

2. The witchcrafts that are thrice fifty, and the witchcraft-makers that
   are a hundred—may the jan̄giḍá make them all of vanished brilliancy
   (-téjas) [and] sapless.

Notes

The first pāda is corrupt in the mss., and very doubtful; the
translation implies yā́ḥ kṛtyā́ḥ, which is most naturally suggested by
the connection, and takes tripañcāśís as an indefinite large number
(like tisráḥ pañcāśátaḥ, RV. i. 133. 4), and as formed like
triṣaptá, triṇavá, etc., in spite of the important objection that
none of these make a fem. in ī, and that the word most naturally means
‘fifty-three, composed of fifty-three,’ or the like. ⌊W’s conjecture,
yā́ḥ kṛtyā́ḥ, nearly coincides with that of Geldner (KZ. xxvii. 218),
yā́ś ca kṛtyā́ḥ. Geldner’s is metrically better; and he takes trip- as
an indefinitely large number (cardinal), as does W.⌋ It was this word
tripañcāśá, applied to the set of dice in RV. ⌊x. 34. 8⌋ (but perhaps
meaning ’thrice fifty’), that suggested the not very happy emendation in
our edition to akṣa-kṛtyā́s. The mss. read mostly jāgṛtsyas tr- (with
various accent, most often on -syás: p. jāgṛtsyáḥ: tripañca॰ aśī́ḥ!),
also jyā-, yyā-, and (two of SPP’s) yāgṛtsyás; this last the comm.
also has, and understands it as yā(ḥ) gṛtsyas, explaining the latter
as = gardhanaśīlās ⌊SPP’s pada-text accordingly, yā́ḥ: gṛ́tsyaḥ⌋, and
tripañcāśīs as tryadhikapañcaśatsaṁkhyākās, both as epithets of
kṛtyās (understood). ⌊With this reading, we can take gṛ́tsyas as nom.
pl. fem. to gṛ́tsa and render ‘what fifty-three clever or sly
[witchcrafts there are]’; but gṛ́tsa, in such an application and with
such sinister meaning, has rather slender support, to wit, VS. xvi. 25,
as cited by BR. ii. 778.⌋ Ppp. gives yā kṛcchrā tripañcāśīś ch-,
which, while it is itself (emended to yāḥ kṛcchrās) not wholly
unacceptable, also favors our yā́ḥ kṛtyā́s; there is insufficient reason
for the feminine words if kṛtyās be not expressed. ⌊I cannot here
attach much value to the evidence of Ppp.: on the one hand, it confuses
surd and sonant very often (kovidam for govidam, xix. 13. 5: cf. xi.
5. 4, note); and, on the other, the relation of its cch to ts may be
somewhat like that discussed under x. 9. 23 (ṛchára, ṛtsára, etc.).
The mss. are decidedly in favor of gṛtsyas as against kṛtyās; but
Whitney’s objection as to the omission of kṛtyās seems to me a weighty
argument in favor of his conjecture.⌋ Our vínaṣṭatejasas in c was
an emendation, which, now that the comm. also reads it, may be regarded
as sufficiently established; the mss. mostly vinaktatéjasas (also
vinaktu t-, viniṣṭat-, bhanakti t-, minaktu t- ⌊etc.⌋:
pada-readings, vinaktu [as independent word or as compounded with
téjasaḥ] or also vinakta॰t-). SPP. strangely contents himself with
vinaktu téjasas, which certainly he would be unable to translate into
anything even simulating sense. Ppp. is corrupt, and brings no help; it
has sarva vyunaktu tej-. ⌊Did not SPP. understand his reading thus:
‘Let the amulet separate them all from their téjas (ablative)’? The
instrum. téjasā, which good authorities give, would also be a proper
construction with root vic: ‘Let the amulet part them all with their
efficiency (téjas),’ i.e. rob the wizards of their power to make their
witchcrafts efficacious against us. Whitney’s reading and rendering are
wholly satisfactory in themselves: but vinaktu téjasas or -sā seems
to me no less so; and it has much stronger support (directly or
indirectly) from the mss., and even from Ppp., than has RW’s
vínaṣṭatejasas.—After writing the above, I notice that Bloomfield, p.
672, interprets SPP’s reading quite differently: the way in which he
construes vic does not seem to me admissible.⌋

Dice-witcheries, the fifty-threes, the hundred witchcraft-practi- sers, All these may Jangida make weak, bereft of their effectual force.

याः। गृत्स्यः॑। त्रि॒ऽप॒ञ्चा॒शीः। श॒तम्। कृ॒त्या॒ऽकृतः॑। च॒। ये। सर्वा॑न्। वि॒न॒क्तु॒। तेज॑सः। अ॒र॒सान्। ज॒ङ्गि॒डः। क॒र॒त्। ३४.२।

• जङ्गिडो वनस्पतिः
• अङ्गिराः
• अनुष्टुप्
• जङ्गिडमणि सूक्त

सबकी रक्षा का उपदेश।

पदार्थान्वयभाषाः - (याः) जो (त्रिपञ्चाशीः) तीन बार पचास [डेढ़ सौ अर्थात् असंख्य] (गृत्स्यः) ललचानेवाला [पीड़ाएँ] (च) और (ये) जो (शतम्) सौ [बहुत] (कृत्याकृतः) दुःख करनेवाले [रोग] हैं। (जङ्गिडः) जङ्गिड [संचार करनेवाला औषध] (सर्वान्) उन सब [रोगों] को (तेजसः) [उनके] प्रभाव से (विनक्तु) अलग करे और (अरसान्) नीरस [निष्प्रभाव] (करत्) कर देवे ॥२॥

भावार्थभाषाः - जैसे जङ्गिड औषध अनेक रोगों को नाश करता है, वैसे ही विद्वान् जन आत्मिक और शारीरिक क्लेशों को हटावें ॥२॥

टिप्पणी: २−(याः) (गृत्स्यः) गृध्रिपण्योर्दकौ च। उ०३।६९। गृधु अभिकाङ्क्षायाम्-स प्रत्ययः, कित् धस्य दः, ङीप्। गर्धनशीलाः पीडाः (त्रिपञ्चाशीः) पूरणार्थे डट्। टित्वाद् ङीप्। त्रिवारं पञ्चाशतसंख्याकाः। असंख्याः (कृत्याकृतः) कृती छेदने-क्यप्, टाप्+करोतेः-क्विप्। उपद्रवकर्तारो रोगाः (च) (ये) (सर्वान्) समस्तान् रोगान् (विनक्तु) विचिर् पृथग्भावे। पृथक् करोतु (तेजसः) प्रभावात् (अरसान्) नीरसान्। निष्प्रभावान् (जङ्गिडः) म०१। जङ्गमः। संचारकः (करत्) कुर्यात् ॥

Translation

3. Sapless the artificial noise, sapless the seven that fall apart; away
   from here, O jan̄giḍá, make fall (śat) misery, as an archer (ástṛ)
   an arrow.

Notes

The first half-verse is perhaps corrupt, as it is certainly
unintelligible. The pada-text makes in a the astonishing division
kṛtrím: anna॰adám; many of the saṁhitā-mss. read kṛtṛ́m-. All the
mss. accent vísrasas, and SPP. with them; our text emends to
visrásas. The minor Pet. Lex. suggests that the saptá visrúhas of
RV. vi. 7. 6 may be meant: ingenious, but not comforting, as no one has
any idea what the latter signifies. The comm’s guess is this:
mūrdhaniṣṭheṣu…saptasu cchidreṣv abhicarato ’tpāditāḥ sapta
niṣyandāḥ. In a, b, the reading of Ppp. is rasaṁ kṛtrimaṁ nāḍam
arasas s-. In c the mss. have much unimportant variation of accent.
At the end, Ppp. gives sādhayā. The translation gives to śātaya the
meaning ascribed to it by the Hindu grammarians, since it suits the
connection; the comm. renders the word by tanūkuru, of which it is
hard to see the reason or sense.

Baffle the loud factitious howl, make impotent the seven decays. As when an archer speeds the shaft, drive away want, O Jangida,

अ॒र॒सम्। कृ॒त्रिम॑म्। ना॒दम्। अ॒र॒साः। स॒प्त। विऽस्र॑सः। अप॑। इ॒तः। ज॒ङ्गि॒डः॒। अम॑तिम्। इषु॑म्। अस्ता॑ऽइव। शा॒त॒य॒। ३४.३।

• जङ्गिडो वनस्पतिः
• अङ्गिराः
• अनुष्टुप्
• जङ्गिडमणि सूक्त

सबकी रक्षा का उपदेश।

पदार्थान्वयभाषाः - (अरसम्) नीरस [निष्प्रभाव], (कृत्रिमम्) बनावटी (नादम्) ध्वनि को, और (अरसाः) नीरस [निष्प्रभाव] (सप्त) सात [दो कान, दो नथने, दो आँखें और एक मुख में भी] (विस्रसः) विचल करनेवाली [निर्बलतओं] को और (अमतिम्) दुर्बुद्धि को (इतः) इस [रोगी] से, (जङ्गिडः) हे जङ्गिड ! [संचार करनेवाले औषध] (अस्ता इव) धनुर्धारी के समान (इषुम्) बाण को (अप शातय) दूर गिरा दे ॥३॥

भावार्थभाषाः - रोग के कारण से जो शब्द में, इन्द्रियों में और बुद्धि में विकार हो जाता है, वह जङ्गिड ओषधि के सेवन से अच्छा होता है ॥३॥

टिप्पणी: ३−(अरसम्) निष्प्रभावम् (कृत्रिमम्) क्रियया निर्वृत्तम् (नादम्) ध्वनिम् (अरसाः) निष्प्रभावः (सप्त) सप्तसंख्याकाः। शीर्षण्यसप्तगोलकसम्बन्धिनीः (विस्रसः) स्रसेः क्विप्। विचालनशीला निर्बलताः (अप) दूरे (इतः) अस्मात्। रुग्णात् (जङ्गिडः) म०१। हे संचारकौषध (अमतिम्) दुर्बुद्धिम् (इषुम्) बाणम् (अस्ता) इषुक्षेप्ता (इव) यथा (शातय) शद्लृ शातने-णिचि लोट्। नाशय। अपगमय ॥

Translation

4. A spoiler of witchcraft verily is this, likewise a spoiler of
   niggardry; likewise may the powerful jan̄giḍá lengthen out our
   life-times.

Notes

The majority of mss. leave ayám in a unaccented; and they divide
pretty evenly between tāriṣat and tārṣat at the end; ⌊cf. under iv.
10. 6⌋. Ppp. reads kṛtyādūṣaṇa vāyam atho ‘rāt-. With the verse
compare ii. 4. 6, which is nearly the same.

This counteracts the sorceress, this banishes malignity: Then may victorious Jangida’s prolong the days we have to live.

कृ॒त्या॒ऽदूष॑णः। ए॒व। अ॒यम्। अथो॒ इति॑। अ॒रा॒ति॒ऽदूष॑णः। अथो॒ इति॑। सह॑स्वान्। ज॒ङ्गि॒डः। प्र। नः॒। आयूं॑षि। ता॒रि॒ष॒त्। ३४.४।

• जङ्गिडो वनस्पतिः
• अङ्गिराः
• अनुष्टुप्
• जङ्गिडमणि सूक्त

सबकी रक्षा का उपदेश।

पदार्थान्वयभाषाः - (अयम्) यह [पदार्थ] (एव) निश्चय करके (कृत्यादूषणः) पीड़ाओं का नाश करनेवाला (अथो) और भी (अरातिदूषणः) कंजूसी मिटानेवाला है। (अथो) और भी (सहस्वान्) वह महाबली (जङ्गिडः) जङ्गिड [संचार करनेवाला औषध] (नः) हमारे (आयूंषि) जीवनों को (प्र तारिषत्) बढ़ावे ॥४॥

भावार्थभाषाः - मनुष्य उत्तम औषध जङ्गिड के सेवन से रोगों का नाश करके आत्मिक और शारीरिक स्वास्थ्य बढ़ावें ॥४॥

टिप्पणी: यह मन्त्र कुछ भेद से आ चुका है-अ०२।४।६॥४−(कृत्यादूषणः) पीडानां खण्डयिता (एव) (अयम्) प्रसिद्धः (अथो) अपि च (अरातिदूषणः) अदानशीलताया नाशकः (अथो) (सहस्वान्) बलवान् (जङ्गिडः) म०१। संचारक औषधविशेषः (नः) अस्माकम् (आयूंषि) जीवनानि (प्र तारिषत्) प्रवर्धयेत् ॥

Translation

5. Let that greatness of the jan̄giḍá protect us all about, wherewith
   [it] overpowered the víṣkandha with force, [being] a counteracting
   force (?).

Notes

Sáṁskandha occurs nowhere else, and is in the translation assumed to
be a word made as the opposite and contrary of víṣkandha; it may, of
course, be only a variation of the latter, another evil of the same
sort, as understood by the Pet. Lexx. and the comm. (yena rogeṇa
skandhaḥ saṁnataḥ saṁlagno bhavati sa rogaḥ saṁskandhaḥ). The majority
of the mss. read in c sāsáha (p. sasaha ⌊with various accent⌋);
but sāsahé (as in our text) is in accordance with the nearly
invariable use of the root in AV. as middle, ⌊and is read by one of
SPP’s mss.⌋. Ppp. reads sāsahā, and combines in d ojo ‘jasā. The
comm. reads and explains in c viṣkandham ojasā saha (favoring
sāsaha).

Let Jangida’s protecting might encompass us on every side. Wherewith he quells Vishkandha and Sanskandha, might by greater might.

सः। ज॒ङ्गि॒डस्य॑। म॒हिमा॑। परि॑। नः॒। पा॒तु॒। वि॒श्वतः॑। विऽस्क॑न्धम्। येन॑। स॒सह॑। सम्ऽस्क॑न्धम्। ओजः॑। ओज॑सा। ३४.५।

• जङ्गिडो वनस्पतिः
• अङ्गिराः
• अनुष्टुप्
• जङ्गिडमणि सूक्त

सबकी रक्षा का उपदेश।

पदार्थान्वयभाषाः - (जङ्गिडस्य) जङ्गिड [संचार करनेवाले औषध] की (सः) वह (महिमा) महिमा (नः) हमें (विश्वतः) सब ओर से (परिपातु) पालती रहे। (येन) जिस [महिमा] से (ओजः) पराक्रमरूप उस [जङ्गिड] ने (ओजसा) बलपूर्वक (विष्कन्धम्) विष्कन्ध [विशेष सुखानेवाले वात रोग] को और (संस्कन्धम्) संस्कन्ध [सब शरीर में व्यापनेवाले महावात रोग] को (सासह) दबाया है ॥५॥

भावार्थभाषाः - जङ्गिड औषध के उपयोग से सब प्रकार के वात रोग मिटते हैं ॥५॥

टिप्पणी: ५−(सः) पूर्वोक्तः (जङ्गिडस्य) संचारकमहौषधस्य (महिमा) महत्वम् (नः) अस्मान् (परिपातु) पालयतु (विश्वतः) सर्वतः (विष्कन्धम्) वि+स्कन्दिर् गतिशोषणयोः-घञ्, दस्य धः। विशेषेण शोषकं वातरोगम् (येन) महिम्ना (सासह) अभिबभूव (संस्कन्धम्) समस्तशरीरव्यापकं वातरोगम् (ओजः) पराक्रमरूपो जङ्गिडः (ओजसा) प्रभावेण ॥

Translation

6. Thrice the gods generated thee that art settled (ni-sthā) upon the
   earth; and Brahmans of old know thee thus as An̄giras by name.

Notes

All the mss. read at the beginning tṛṣṭvā́ (p. the same); but even SPP.
emends to tríṣ ṭvā, as we had done; the comm. has the latter. Ppp.
gives niṣ ṭvā. The comm. reads tiṣṭhantam in b instead of
niṣṭhitam. Some of the mss. are discordant as to the accent of
an̄girās in c.

Three times the Gods engendered thee fixt on the surface of the earth; The Brahmans of the olden time knew that thy name was Angiras;

त्रिः। त्वा॒। दे॒वाः। अ॒ज॒न॒य॒न्। निऽस्थि॑तम्। भूम्या॑म्। अधि॑। तम्। ऊं॒ इति॑। त्वा॒। अङ्गि॑राः। इति॑। ब्रा॒ह्म॒णाः। पू॒र्व्याः। वि॒दुः॒। ३४.६।

• जङ्गिडो वनस्पतिः
• अङ्गिराः
• अनुष्टुप्
• जङ्गिडमणि सूक्त

सबकी रक्षा का उपदेश।

पदार्थान्वयभाषाः - [हे औषध !] (देवाः) विद्वानों ने (भूम्याम्) भूमि में (अधि) भले प्रकार (निष्ठितम्) जमे हुए (त्वा) तुझको (त्रिः) तीन बार [जोतने, बोने और सींचने से] (अजनयन्) उत्पन्न किया है। (उ) और (पूर्व्याः) प्राचीन (ब्राह्मणाः) विद्वान् वैद्य लोग (तम् त्वा) उस तुझको (विदुः) जानते हैं−(अङ्गिराः इति) कि यह अङ्गिरा [बड़ा व्यापनशील] है ॥६॥

भावार्थभाषाः - बड़े-बड़े वैद्य लोग जङ्गिड औषध के प्रभाव को सदा से जानते और उसकी प्राप्ति का उपाय करते रहे हैं ॥६॥

टिप्पणी: ६−(त्रिः) त्रिवारम्। कर्षणवपनसेचनेन (त्वा) त्वाम् (देवाः) विद्वांसः (अजनयन्) उत्पादयन् (निष्ठितम्) दृढं स्थितम् (भूम्याम्) पृथिव्याम् (अधि) अधिकारपूर्वकम् (तम्) तादृशम् (उ) च (त्वा) त्वाम् (अङ्गिराः) अ०२।१२।४। अङ्गतेरसिरिराडागमश्च। उ०४।२३६। अगि गतौ-असि, इरुडागमः। व्यापनशीलः (इति) वाक्यपूरणः (ब्राह्मणाः) विद्वांसो वैद्याः (पूर्व्याः) पूर्वजाः (विदुः) जानन्ति ॥

Translation

7. Not the former herbs surpass thee, not thee the recent; a formidable
   dispeller [is] the jan̄giḍá, a protector round about, of good omen.

Notes

Some of SPP’s mss. read návā at end of b. The comm. has jan̄giḍa
in c; ⌊in both text and comment of the comm., the ḍa-sound is,
naturally enough, spelled with a la. Our pada-mss. read in d
paripā́naḥ, without division.

The ancient plants surpass thee not, nor any herbs of recent days. A potent charm is Jangida, a most felicitous defence.

न। त्वा॒। पूर्वाः॑। ओष॑धयः। न। त्वा॒। त॒र॒न्ति॒। याः। नवाः॑। विऽबा॑धः। उ॒ग्रः। ज॒ङ्गि॒डः। प॒रि॒ऽपानः॑। सु॒ऽम॒ङ्गलः॑। ३४.७।

• जङ्गिडो वनस्पतिः
• अङ्गिराः
• अनुष्टुप्
• जङ्गिडमणि सूक्त

सबकी रक्षा का उपदेश।

पदार्थान्वयभाषाः - (न) न तो (त्वा) तुझसे (पूर्वाः) पहिली और (न) न (त्वा) तुझसे (याः) जो (नवाः) नवीन (ओषधयः) ओषधें हैं, (तरन्ति) वे बढ़कर हैं। (जङ्गिडः) जङ्गिड [संचारक औषध] (विबाधः) [रोगों का] विशेष रोकनेवाला, (उग्रः) उग्र (परिपाणः) सर्वथा रक्षक और (सुमङ्गलः) बड़ा मङ्गलकारी है ॥७॥

भावार्थभाषाः - जङ्गिड औषध सब औषधों में श्रेष्ठ और बड़ा स्वास्थ्यकारक है ॥७॥

टिप्पणी: ७−(न) निषेधे (त्वा) (पूर्वाः) आद्याः (न) (त्वा) (तरन्ति) अभिभवन्ति (याः) ओषधयः (नवाः) नूतनाः (विबाधः) विशेषेण बाधकः (उग्रः) प्रचण्डः (जङ्गिडः) म०१। संचारक औषधविशेषः (परिपाणः) सर्वतो रक्षकः (सुमङ्गलः) बहुमङ्गलकरः ॥

Translation

8. So then when thou didst come into being, O jan̄giḍá, ⌊O thou⌋ of
   unmeasured heroism, Indra of old, O formidable one, ⌊in the beginning
   (agratás)⌋, gave unto thee heroism.

Notes

The translation follows our text, which, however, is more thoroughly
altered from that of the mss. than in any instance thus far; and, of
course, in a manner open to question. At the beginning, all the
saṁhita-mss. give áthopadā́nábhagavo ⌊one, bhá-⌋, which the
pada-mss. divide thus: átho íti: padā́: ná: bhagavaḥ ⌊one, -váḥ⌋;
but the comm. understands it as átho ’padāna bh-, and SPP. follows him
(p. átha: upadāna: bh-); the comm. explains upadāna by upādīyate
svīkriyate kṛtyānirharaṇādivyāpāreṣu—which is utterly implausible.
Ppp. gives no help, giving aśvayopadāni bh-. For c, the mss. read
purā́ ta ugrā́ grasata (úp-), p. purā́: te: ugrā́: grasate: úpa: etc.;
and SPP. emends only by changing ugrā́ to ugrā́ḥ ⌊in p.⌋, as the comm.
understands. The latter explains it to mean: “Indra, perceiving that
formidable creatures will devour (purā grasate = bhakṣayiṣyanti!)
thee, O jan̄giḍa, gave” etc. Ppp. has a text for c-d that would
make good sense: purā ta ugrāya sato ’pendro (i.e., by the usual
double combination, sate: upá) ’to thee, being before formidable,
Indra added further heroic quality.’

Then when thou sprangest into life, Jangida of un-measured strength, Indra, O mighty One, bestowed great power upon thee from the first.

अथ॑। उ॒प॒ऽदा॒न॒। भ॒ग॒ऽवः॒। जङ्गि॑ड। अमि॑तऽवीर्य। पु॒रा। ते॒। उ॒ग्राः। ग्र॒स॒ते॒। उप॑। इन्द्रः॑। वी॒र्य᳡म्। द॒दौ॒। ३४.८।

• जङ्गिडो वनस्पतिः
• अङ्गिराः
• अनुष्टुप्
• जङ्गिडमणि सूक्त

सबकी रक्षा का उपदेश।

पदार्थान्वयभाषाः - (अथ) और, (उपदान) हे ग्रहण करने योग्य ! (भगवः) हे ऐश्वर्यवान् ! (अमितवीर्य) हे अपरिमित सामर्थ्यवाले ! (जङ्गिड) हे जङ्गिड ! [संचार करनेवाले औषध] (उग्राः) तेजस्वी लोग (ते) तेरा (ग्रसते) ग्रास करते हैं, [इसलिये] (इन्द्रः) इन्द्र [परम ऐश्वर्यवान् जगदीश्वर] ने (पुरा) पहिले काल में [तुझे] (वीर्यम्) सामर्थ्य (उप ददौ) दिया है ॥८॥

भावार्थभाषाः - परमात्मा ने यह विचारकर कि जङ्गिड औषध सर्वोपकारी होवे, उसको पहिले ही से बड़ा प्रभावशाली बनाया है ॥८॥

टिप्पणी: ८−(अथो) अपि च (उपदान) हे स्वीकरणीय (भगवः) हे ऐश्वर्यवन् (जङ्गिड) म०१। हे संचारशील महौषध (अमितवीर्य) हे महाप्रभाव जङ्गिड (पुरा) पूर्वकाले (ते) तव (उग्राः) तेजस्विनः पुरुषाः (ग्रसते) अदादिः। ग्रासं कुर्वन्ति। सेवन्ते (इन्द्रः) परमैश्वर्यवान् जगदीश्वरः (वीर्यम्) प्रभावम् (उप ददौ) प्रदत्तवान् ॥

Translation

9. To thee, O forest tree, the formidable Indra imparted (ā-dhā)
   formidableness; expelling all diseases (ámīvā), do thou smite the
   demons, O herb.

Notes

With the first half-verse compare iv. 19. 8 d. For this verse there
are no variants of any consequence, and the two editions agree
throughout with one another and with the comm. Ppp. reads in a-b
vanaspataya indro ’j-, and, for c, amīvās sarvā rakṣāṅsi.

To thee in truth, O Forest Tree, Indra the mighty One gave strength. Driving away all maladies, strike thou the demons down, O Plant.

उ॒ग्रः। इत्। ते॒। व॒न॒स्प॒ते॒। इन्द्रः॑। ओ॒ज्मान॑म्। आ। द॒धौ॒। अमी॑वाः। सर्वाः॑। चा॒तय॑न्। ज॒हि। रक्षां॑सि। ओ॒ष॒धे॒। ३४.९।

• जङ्गिडो वनस्पतिः
• अङ्गिराः
• अनुष्टुप्
• जङ्गिडमणि सूक्त

सबकी रक्षा का उपदेश।

पदार्थान्वयभाषाः - (वनस्पते) हे वनस्पति ! [सेवा करनेवालों के रक्षक] (ते) तुझको (उग्रः) उग्र (इन्द्रः) इन्द्र [परम ऐश्वर्यवान् जगदीश्वर] ने (इत्) ही (ओज्मानम्) बल (आ) सब ओर से (दधौ) दिया है। (ओषधे) हे ओषधि ! (सर्वाः) सब (अमीवाः) पीड़ाओं को (चातयन्) नाश करता हुआ तू (रक्षांसि) [रोग-जन्तुओं] को (जहि) मार ॥९॥

भावार्थभाषाः - मनुष्य जङ्गिड औषध के सेवन से सब रोगों को नाश करके रोग-जन्तुओं का भी नाश करें ॥९॥

टिप्पणी: ९−(उग्रः) प्रचण्डः (ते) तुभ्यम् (वनस्पते) हे वनानां सेवकानां रक्षक (इन्द्रः) परमैश्वर्यवान् जगदीश्वरः (ओज्मानम्) उब्ज आर्जवे-मनिन्, बलोपः, यद्वा ओज बले-मनिन्। सामर्थ्यम् (आ) समन्तात् (दधौ) ददौ (अमीवाः) पीडाः (सर्वाः) (चातयन्) नाशयन् (जहि) मारय (रक्षांसि) राक्षसान्। रोगजन्तून् (ओषधे) ॥

Translation

10. The crusher, the burster, the balā́sa, the side-ache, the takmán
    of every autumn, may the jan̄giḍá make sapless.

Notes

The two names in a are found nowhere else; the comm. regards them as
names of specific diseases, the one meaning ‘wholly injurious,’ the
other ’especially injurious.’ The root śṛ has not been found with ā
as prefix ⌊except, as noted by OB. vi. 209, at GB. i. 2. 18⌋. The words
might of course also be epithets. The only variants concern the accent
of pṛṣṭyāmayam; the majority of mss. agree with the editions; some
have pṛṣṭyā̀mayam. Ppp. reads at the beginning āśarīraṁ, and in d
arasaṁ.

Lumbago and rheumatic pain, consumptive cough, and pleurisy, And fever which each Autumn brings, may Jangida make- powerless.

आऽश॑रीकम्। विऽश॑रीकम्। ब॒लास॑म्। पृ॒ष्टि॒ऽआ॒म॒यम्। त॒क्मान॑म्। वि॒श्वऽशा॑रदम्। अ॒र॒सान्। ज॒ङ्गि॒डः। क॒र॒त्। ३४.१०।

• जङ्गिडो वनस्पतिः
• अङ्गिराः
• अनुष्टुप्
• जङ्गिडमणि सूक्त

सबकी रक्षा का उपदेश।

पदार्थान्वयभाषाः - (आशरीकम्) आशरीक [शरीर कुचल डालनेवाले रोग] को (विशरीकम्) विशरीक [शरीर तोड़ डालनेवाले रोग] को, (बलासम्) बलास [बल के गिरानेवाले सन्निपात कफ आदि रोग] को, (पृष्ट्यामयम्) पसली [वा छाती] की पीड़ा को, (विश्वशारदम्) सब शरीर में चकत्ते करनेवाले (तक्मानम्) जीवन के कष्ट देनेवाले ज्वर को [इन सब रोगों को] (जङ्गिडः) जङ्गिड [संचार करनेवाला औषध] (अरसान्) नीरस [निष्प्रभाव] (करत्) करे ॥१०॥

भावार्थभाषाः - जङ्गिड औषध के सेवन से शरीर के अनेक रोग निष्प्रभाव हो जाते हैं ॥१०॥

टिप्पणी: १०−(आशरीकम्) कषिदूषिभ्यामीकन्। उ०४।१६। आङ्+शॄ हिंसायाम्-ईकन्। सम्यक् शरीरस्य मर्दनशीलम् (विशरीकम्) विशेषेण शरीरस्य खण्डयितारम् (बलासम्) अ०४।९।८। बल+असु क्षेपणे-अण्। बलस्य क्षेप्तारम्। सन्निपातश्लेष्मविकारम् (पृष्ट्यामयम्) अ०२।७।५। पृषु सेचने क्तिच्। पृष्टेः पर्श्वस्थ्नो वक्षःस्थलस्य वा आमयं रोगम् (तक्मानम्) अ०१।२५।१। तकि कृच्छ्रजीवने-मनिन्। कृच्छ्रजीवनकारिणं ज्वरम् (विश्वशारदम्) अ०९।८।६। शार दौर्बल्ये-अच्, यद्वा शॄ हिंसायाम्-घञ्+ददातेः-क प्रत्ययः। सर्वस्मिन् शरीरे कर्बुरवर्णं ददातीति तम् (अरसान्) निष्प्रभावान् (जङ्गिडः) म०१। औषधविशेषः (करत्) कुर्यात् ॥