०३९ कुष्ठनाशनम्

39. With kúṣṭha: against diseases.

कुष्ठनाशनम्।
१-१० भृग्वङ्गिराः। कुष्ठः। अनुष्टुप्, २, ३ त्र्यवसाना पथ्यापङ्क्तिः, ४ षट्-पदा जगती, ५ सप्तपदा शक्वरी, ६-८ अष्टिः (५-८ चतुरवसाना)।

[Bhṛgvan̄giras.—daśakam. mantroktakuṣṭhadevatyam. ānuṣṭubham: 2, 3. pathyāpan̄kti; 4. 6-p. jagatī (2-4. 3-av.); 5. 7-p. śakvarī; 6-8. aṣṭi (5-8. 4-av.).]

Comment

Found also in Pāipp. vii. The viniyoga is the same with that of the preceding hymn. ⌊Whitney, note to Prāt. ii. 67, speaks of the critical bearing of the fact that vs. 1 is cited by the comm. to the Prāt.: see above, p. 896, ¶1.⌋

Translations

Translated: Grohmann, Ind. Stud. ix. 392, 420-422 (parts); Ludwig, p. 198; Bloomfield, 5, 676; Griffith, ii. 295.—Hillebrandt, Ved. Mythol., i. 65-66, discussing the connection of kuṣṭha and soma, cites part of the hymn. Cf. v. 4 and vi. 95.

A protective charm

Translation

1. Let the heavenly rescuing kúṣṭha come hither from off the snowy
   [mountain]; do thou make vanish all takmán and all the sorceresses.

Notes

Of course, himávant may also be rendered ‘Himālaya.’ ⌊For -tas pari,
cf. note to Prāt. ii. 67.⌋ Emendation in c to nāśáyan is suggested
as acceptable; ⌊and nāśayaṁ is the reading of Ppp., both here and in 5
f⌋. Some of the mss. read at the beginnings étu; the pada-mss.
have blunderingly āitu instead of ā́: etu; SPP. emends to the latter.

Let Kushtha from the Hill of Snow come, a divine deliverer. Banish thou all Consumption, drive all sorceresses far away.

आ। ए॒तु॒। दे॒वः। त्राय॑माणः। कुष्ठः॑। हि॒मऽव॑तः। परि॑। त॒क्मान॑म्। सर्व॑म्। ना॒श॒य॒। सर्वाः॑। च॒। या॒तु॒ऽधा॒न्यः᳡। ३९.१।

• कुष्ठः
• भृग्वङ्गिराः
• अनुष्टुप्
• कुष्ठनाशन सूक्त

रोगनाश करने का उपदेश।

पदार्थान्वयभाषाः - (देवः) दिव्य गुणवाला, (त्रायमाणः) रक्षा करता हुआ (कुष्ठः) कुष्ठ [रोग बाहर करनेवाला औषध विशेष] (हिमवतः परि) हिमवाले देश से (आ एतु) आवे। तू (सर्वम्) सब (तक्मानम्) जीवन के कष्ट देनेवाले ज्वर को (च) और (सर्वाः) सब (यातुधान्यः) दुःखदायिनी पीड़ाओं को (नाशय) नाश कर दे ॥१॥

भावार्थभाषाः - कुष्ठ वा कूट औषध ठण्डे देशों में होता है, उसको प्राप्त करके ज्वर आदि रोगों का नाश करें ॥१॥

टिप्पणी: इस सूक्त का मिलान करो-अथर्व०४।५ तथा ६।९५॥१−(ऐतु) आगच्छतु (देवः) दिव्यगुणः (त्रायमाणः) पालयमानः (कुष्ठः) अ०५।४।१। हनिकुषिनी०। उ०२।२। कुष निष्कर्षे-क्थन्। रोगाणां निष्कर्षको बहिष्कर्ता। औषधविशेषः (हिमवतः) हिमदेशात् (परि) सर्वतः (तक्मानम्) जीवनस्य क्लेशकारिणं ज्वरम् (सर्वम्) (नाशय) दूरीकुरु (सर्वाः) (च) (यातुधान्यः) दुःखदायिनीः पीडाः ॥

Translation

2. Three names are thine, O kúṣṭha: by-no-means-killing,
   by-no-means-harming:—by no means may this man take harm, for whom I
   bespeak (pari-brū) thee, at evening and in the morning, likewise by
   day.

Notes

In a, part of the mss. accent kúṣṭha. In b, c, SPP. reads
nadyamāró nadyā́riṣaḥ: nádyā ’yám etc. There is hardly any ms. that
distinguishes dya and gha in such a manner that confidence can be
placed in its testimony as between the two; so that, although SPP.
reports nadya- from all his mss., it is really of no account. But the
comm. shows that he reads nadya- by his explanation: nadya, he says,
means “being in a stream (nadī),” and by “stream” is meant the waters
(udakāni) in a stream; and the virtual sense is “diseases that
originate in faults of water”: or else, he sagely adds (betraying that
his expositions are, as usual, the merest guesses of a skilless
etymologist), nadya means nadanīya or śabdanīya: i.e.,
atyantaduṣpariharatvena śabdyamāna; and the two epithets mean
“killing” or “harming” such nadyas; while the third name is nadya
simply, since a killer (māraka) of nadyas is himself called nadya.
We had the second of the two epithets above, at viii. 2. 6 and 7. 6, and
in the former passage the comm. explained (falsely) and read nagha-.
It seems hardly doubtful that our readings. ⌊with gh, not dy⌋ and
the translation founded on them are the true ones here, though that
implies that the comm. worked from mss. only, and not from oral
representatives of the text ⌊Weber, Sb. 1896, p. 681, discusses na
gha.⌋ Ppp. agrees precisely with our text in b and c (in d
it has asmāi and in e divaḥ). In b, all the mss. read
(assuming, here and later, that the character is dya, and not gha)
nadyá mā́ro (p. nadyá: mā́raḥ); nearly all follow it with nadyā́yuṣo
or -ṣaḥ (p. nadyá: ā́yuṣaḥ); but two of SPP’s, and two others p.m.,
give nadyā́riṣo ⌊the comm. nadyariṣo⌋. In c the general reading
is nadyā́yámpúruṣoriṣat, but one or two fail to accent ’yam, and a
few have -ṣo rṣat (all the pada-mss. ṛṣat). The comm. treats
nadya in c as a vocative, and SPP. accordingly changes the accent
to nádyā ’yám; in b he alters the pada-text to nadya॰māráḥ:
nadyá॰riṣaḥ. The Anukr. pronounces this verse, as well as the two
following, tryavasāna, but nearly all the mss. omit here the sign of
interpunction before na ghā ’yam puruṣo riṣat, although they introduce
it both times later; in this verse, our edition follows the mss., but
SPP’s the Anukr. In d, all the mss. give pári bra-; SPP. follows
us in emending the accent to paribrávīmi. The comm. repeats nadyā
’yam puruṣo riṣat a second time.

Kushtha, three several names hast thou, Naghamara, Nagharisha: let not mishap befall this man, For whom I make a charm of thee at eve, at morning, and by day.

त्रीणि॑। ते॒। कु॒ष्ठ॒। नामा॑नि। न॒द्य॒ऽमा॒रः। न॒द्यऽरि॑षः। नद्य॑। अ॒यम्। पुरु॑षः। रि॒ष॒त्। यस्मै॑। प॒रि॒ऽब्रवी॑मि। त्वा॒। सा॒यम्ऽप्रा॑तः। अथो॒ इति॑। दिवा॑। ३९.२।

• कुष्ठः
• भृग्वङ्गिराः
• त्र्यवसाना पथ्यापङ्क्तिः
• कुष्ठनाशन सूक्त

रोगनाश करने का उपदेश।

पदार्थान्वयभाषाः - (कुष्ठ) हे कुष्ठ ! [मन्त्र १] (ते) तेरे (त्रीणि) तीन (नामानि) नाम हैं−(नद्यमारः) नद्यमार [नदी में उत्पन्न रोगों का मारनेवाला], और (नद्यरिषः) नद्यरिष [नदी में उत्पन्न रोगों का हानि करनेवाला]। (नद्य) हे नद्य ! [नदी में उत्पन्न कुष्ठ] (अयम्) वह (पुरुषः) पुरुष [रोगों को] (रिषत्) मिटावे। (यस्मै) जिसको (त्वा) तुझे (सायंप्रातः) सायंकाल और प्रातःकाल (अथो) और भी (दिवा) दिन में (परिब्रवीमि) मैं बतलाऊँ ॥२॥

भावार्थभाषाः - इस औषध के तीन नाम हैं−कुष्ठ, नद्यमार और नद्यरिष। मनुष्य उसके सेवन से सब रोगों का नाश करें ॥२॥

टिप्पणी: २−(त्रीणि) (ते) तव (कुष्ठ) म०१। हे औषधविशेष (नामानि) (नद्यमारः) नदी-यत्। नद्यां भवानां रोगाणां मारकः (नद्यरिषः) नद्यां भवानां रोगाणां हन्ता (नद्य) हे नद्यां भव (अयम्) सः (पुरुषः) (रिषत्) रोगान् नाशयेत् (यस्मै) रोगिणे (परिब्रवीमि) औषधप्रयोगेण कथयामि (त्वा) कुष्ठम् (सायंप्रातः) सायं प्रातश्च (अथो) अपि च (दिवा) दिवसकाले ॥

Translation

3. “Lively” by name is thy mother; “living” by name is thy father:—by no
   means may etc. etc.

Notes

All the mss., the comm., and Ppp., read in b jīvantás, and so of
course SPP.; there was doubtless no sufficient reason for altering to
jīvalás in our text. Ppp. adds further, after pitā, mārṣa nāma te
svasā. With a, b compare i. 24. 3 a, b.

Jivala is thy mother’s name, thy father’s name is Jivala; let not mishap, etc.

जी॒व॒ला। नाम॑। ते॒। मा॒ता। जी॒व॒न्तः। नाम॑। ते॒। पि॒ता। नद्य॑। अ॒यम्। पुरु॑षः। रि॒ष॒त्। यस्मै॑। प॒रि॒ऽब्रवी॑मि। त्वा॒। सा॒यम्ऽप्रा॑तः। अथो॒ इति॑। दिवा॑। ३९.३।

• कुष्ठः
• भृग्वङ्गिराः
• त्र्यवसाना पथ्यापङ्क्तिः
• कुष्ठनाशन सूक्त

रोगनाश करने का उपदेश।

पदार्थान्वयभाषाः - [हे कुष्ठ !] (जीवला) जीवला [जीवन देनेवाली] (नाम) नाम (ते) तेरी (माता) माता [बनानेवाली पृथिवी] है, (जीवन्तः) जीवन्त [जिलानेवाला] (नाम) नाम (ते) तेरा (पिता) पिता [पालनेवाला सूर्य वा मेघ] है। (नद्य) हे नद्य ! [नदी में उत्पन्न कुष्ठ] (अयम्) वह……. [मन्त्र २] ॥३॥

भावार्थभाषाः - कुष्ठ औषध पृथिवी और सूर्य वा मेघ के सम्बन्ध से उत्पन्न होकर अनेक कठिन रोगों का नाश करता है ॥३॥

टिप्पणी: इस मन्त्र का मिलान करो-अ०१।२४।३। तथा ८।२।६॥३−(जीवला) अ०८।२।६। जीव+ला दाने-क, टाप्। जीवनप्रदा (नाम) (ते) तव (माता) निर्मात्री पृथिवी (जीवन्तः) तॄभूवहिवसि०। उ०३।१२८। जीव प्राणधारणे-झच्। जीवयिता (नाम) (ते) तव (पिता) पालकः सूर्यो मेघो वा। अन्यत् पूर्ववत् ॥

Translation

4. Thou art the highest (uttamá) of herbs, as the draft-ox of moving
   creatures (jágat), as the tiger of beasts of prey:—by no means may
   etc. etc.

Notes

⌊Pādas a-c are repeated from viii. 5. 11: see note.⌋ Ppp. combines
uttamo ‘sy oṣ-. It repeats in the refrain its readings asmāi and
divaḥ (see note to vs. 2).

Thou art the best amid the plants, even as the ox is best of tame, the tiger of rapacious beasts: let not mishap, etc.

उ॒त्ऽत॒मः। अ॒सि॒। ओष॑धीनाम्। अ॒न॒ड्वान्। जग॑ताम्ऽइव। व्या॒घ्रः। श्वप॑दाम्ऽइव। नद्य॑। अ॒यम्। पुरु॑षः। रि॒ष॒त्। यस्मै॑। प॒रि॒ऽब्रवी॑मि। त्वा॒। सा॒यम्ऽप्रा॑तः। अथो॒ इति॑। दिवा॑। ३९.४।

• कुष्ठः
• भृग्वङ्गिराः
• षट्पदा जगती
• कुष्ठनाशन सूक्त

रोगनाश करने का उपदेश।

पदार्थान्वयभाषाः - [हे कुष्ठ !] तू (ओषधीनाम्) ओषधियों में (उत्तमः) उत्तम (असि) है, (इव) जैसे (जगताम्) गतिशीलों [गौ आदि पशुओं] में (अनड्वान्) रथ ले चलनेवाला बैल और (इव) जैसे (श्वपदाम्) कुत्ते के समान पैरवाले हिंसक जन्तुओं में (व्याघ्रः) बाघ [है]। (नद्य) हे नद्य [नदी में उत्पन्न कुष्ठ] (अयम्) वह…… [म०२] ॥४॥

भावार्थभाषाः - स्पष्ट है ॥४॥

टिप्पणी: इस मन्त्र का प्रथम भाग आ चुका है-अ०८।५।११॥४−(उत्तमः) श्रेष्ठः (असि) भवसि (ओषधीनाम्) ओषधीनां मध्ये (अनड्वान्) रथवाहको वृषभः (जगताम्) गतिशीलानां गवादिपशूनां मध्ये (इव) (व्याघ्रः) हिंस्रजन्तुविशेषः (श्वपदाम्) शुन इव पदानि येषां तेषां हिंस्रपशूनां मध्ये (इव)–। अन्यत् पूर्ववत् ॥

Translation

5. Thrice from the śāmbus, from the An̄girases, thrice from the Ādityas,
   thrice from the All-Gods art thou born; this all-healing kúṣṭha stands
   along with soma; do thou make vanish all the takmán and all the
   sorceresses.

Notes

All the authorities ⌊save Ppp.⌋ agree in śā́mbubhyas, and our
alteration to bhṛ́gubhyas is not to be approved. All our
saṁhitā-mss., and the majority of SPP’s saṁhitā-authorities, with
the text of the comm., read after it án̄gireyebhyas (one or two
-raye-), and the comm. takes the word as adjective (= an̄girasām
apatyabhūtebhyaḥ) qualifying śā́mbubhyas. SPP. adopts án̄girebhyas,
with the rest of the mss.; our emendation to -robhyas is a very simple
and plausible one, when dealing with a text in the condition of this.
Ppp. is very corrupt: tiṣyāmividyogirayebhyas; in d, further, it
has -bheṣaja, in e tiṣṭhasi, in f nāśayaṁ (as in 1 c).
SPP., probably by an oversight, inserts a stroke of interpunction
between d and e; it is against the Anukr., and our mss. do not
have it.

Born thrice from the Adityas, thrice from Bhrigus, thrice from Angiras’ sons, born from the Visve Devas thrice, Healer of every malady, that Kushtha stands by Soma’s side. Banish thou all Consumption, drive all sorceresses far away.

त्रिः। शाम्बु॑ऽभ्यः। अङ्गि॑रेभ्यः। त्रिः। आ॒दि॒त्येभ्यः॑। परि॑। त्रिः। जा॒तः। वि॒श्वऽदे॑वेभ्यः। सः। कुष्ठः॑। वि॒श्वऽभे॑षजः। सा॒कम्। सोमे॑न। ति॒ष्ठ॒ति॒। त॒क्मान॑म्। सर्व॑म्। ना॒श॒य॒। सर्वाः॑। च॒। या॒तु॒ऽधा॒न्यः᳡। ३९.५।

• कुष्ठः
• भृग्वङ्गिराः
• चतुरवसाना सप्तपदा शक्वरी
• कुष्ठनाशन सूक्त

रोगनाश करने का उपदेश।

पदार्थान्वयभाषाः - (शाम्बुभ्यः) उपाय करनेवाले (अङ्गिरेभ्यः) ज्ञानियों के लिये (त्रिः) तीन बार [बालकपन, यौवन और बुढ़ापे में], (आदित्येभ्यः) अखण्ड ब्रह्मचारियों के लिये (त्रिः) तीन बार [बालकपन आदि में] और (विश्वदेवेभ्यः) सब विद्वानों के लिये (त्रिः) तीन बार [बालकपन आदि में] (परि) सब प्रकार (जातः) प्रकट हुआ (सः) वह (विश्वभेषजः) सर्वौषध (कुष्ठः) कुष्ठ [मन्त्र १] (सोमेन साकम्) सोमरस के साथ (तिष्ठति) ठहरता है [सोम के समान गुणकारी है]। तू (सर्वम्) सब (तक्मानम्) जीवन के कष्ट देनेवाले ज्वर को (च) और (सर्वाः) सब (यातुधान्यः) दुःखदायिनी पीड़ाओं को (नाशय) नाश करदे ॥५॥

भावार्थभाषाः - यह कुष्ठ महौषध विद्वानों के लिये बालकपन, यौवन और बुढ़ापे तीनों-पनों में सोमरस के समान स्वास्थ्यवर्द्धक है ॥५॥

टिप्पणी: ५−(त्रिः) त्रिवारम्, बाल्ययौवनवार्धकेषु (शाम्बुभ्यः) कृवापा०। उ०१।१। शम्ब सम्बन्धने गतौ च-उण्। उपायशीलेभ्यः (अङ्गिरेभ्यः) अशेर्नित्। उ०१।५२। अगि गतौ-किरच् नित्। विज्ञानिभ्यः (त्रिः) (आदित्येभ्यः) अखण्डव्रतिभ्यः (परि) सर्वतः (त्रिः) (जातः) प्रकटीभूतः (विश्वदेवेभ्यः) सर्वविद्वद्भ्यः (सः) (कुष्ठः) म०१। औषधविशेषः (विश्वभेषजः) सर्वरोगौषधः (सोमेन साकम्) सोमसमानप्रभावेण सह (तिष्ठति) वर्तते। अन्यत् पूर्ववत्-म०१॥

Translation

6. The aśvatthá, seat of the gods, in the third heaven from here:
   there [is] the sight (cákṣaṇa) of immortality; thence was born the
   kúṣṭha.

Notes

This verse and the next correspond nearly with v. 4. 3, 4 (repeated as
vi. 95. 1, 2). Most of the mss. accent in d kuṣṭhás. SPP. adds to
this verse and the next the last four pādas of vs. 5, as a refrain
continued from that verse; and this is evidently the understanding of
the Anukr., and the comm. ratifies it. Whether SPP. makes the addition
on the authority of these two alone, or whether some of his mss. also
intimate it, he does not state; not one of our mss. gives any sign of
it. ⌊Ppp. has jayatāt saḥ: presumably answering to the end of pāda
d of the Berlin ed.; but Roth’s Collation is not quite clear.⌋

In the third heaven above us stands the Asvattha tree, the seat of Gods: There is embodiment of life that dies not: thence was Kushtha born.

अ॒श्व॒त्थः। दे॒व॒ऽसद॑नः। तृ॒तीय॑स्याम्। इ॒तः। दि॒वि। तत्र॑। अ॒मृत॑स्य। चक्ष॑णम्। ततः॑। कुष्ठः॑। अ॒जा॒य॒त॒। सः। कुष्ठः॑। वि॒श्वऽभे॑षजः। सा॒कम्। सोमे॑न। ति॒ष्ठ॒ति॒। त॒क्मान॑म्। सर्व॑म्। ना॒श॒य॒। सर्वाः॑। च॒। या॒तु॒ऽधा॒न्यः᳡। ३९.६।

• कुष्ठः
• भृग्वङ्गिराः
• चतुरवसानाष्टपदाष्टिः
• कुष्ठनाशन सूक्त

रोगनाश करने का उपदेश।

पदार्थान्वयभाषाः - (देवसदनः) विद्वानों के बैठने योग्य (अश्वत्थः) वीरों के ठहरने का देश (तृतीयस्याम्) तीसरी [निकृष्ट और मध्य अवस्था से परे, श्रेष्ठ] (दिवि) अवस्था में (इतः) प्राप्त होता है। (तत्र) उसमें (अमृतस्य) अमृत [अमरपन] का (चक्षणम्) दर्शन है, (ततः) उससे (कुष्ठः) कुष्ठ [मन्त्र १] (अजायत) प्रकट हुआ है। (सः) वह (विश्वभेषजः) सर्वौषध (कुष्ठः) कुष्ठ….. [म०५] ॥६॥

भावार्थभाषाः - जहाँ पर विद्वान् वीरों का निवास होता है, वहाँ कुष्ठ महौषध के उपयोग से आनन्द बढ़ता है ॥६॥

टिप्पणी: इस मन्त्र के पहिले दो भाग कुछ भेद से आचुके हैं-अ०५।४।३। और ६।९५।१॥६−(अश्वत्थः-अजायत) इति व्याख्यातः-अ०५।४।३ तथा ६।९५।१, पुनरपि शब्दार्थः क्रियते (अश्वत्थः) अ०३।६।१। अश्वानां कर्मसु व्यापनशीलानां वीराणां स्थितिदेशः (देवसदनः) महात्मनां स्थितियोग्यः (तृतीयस्याम्) निकृष्टमध्यमाभ्यां तृतीयस्यां श्रेष्ठायाम् (इतः) इण् गतौ-क्त। प्राप्तः (दिवि) गतौ। अवस्थायाम् (तत्र) तस्मिन् स्थाने (अमृतस्य) अमरणस्य। चिरजीवनस्य (चक्षणम्) दर्शनम् (ततः) तस्मात् स्थानात् (कुष्ठः) म०१। औषधविशेषः (अजायत) प्रादुरभवत्। अन्यत् पूर्ववत्-म०५॥

Translation

7. A golden ship, of golden tackle, moved about in the sky; there [is]
   the sight etc. etc.

Notes

As to the correspondence and the extent of this verse, see the note to
vs. 6. Ppp. reads hiraṇyena nāur ⌊and omits c, d⌋.

There moved through heaven a golden ship, a ship with cordage wrought of gold: There is embodiment of life that dies not; thence was Kushtha born.

हि॒र॒ण्ययी॑। नौः। अ॒च॒र॒त्। हिर॑ण्यऽबन्धना। दि॒वि। तत्र॑। अ॒मृत॑स्य। चक्ष॑णम्। ततः॑। कुष्ठः॑। अ॒जा॒य॒त॒। सः। कुष्ठः॑। वि॒श्वऽभे॑षजः। सा॒कम्। सोमे॑न। ति॒ष्ठ॒ति॒। त॒क्मान॑म्। सर्व॑म्। ना॒श॒य॒। सर्वाः॑। च॒। या॒तु॒ऽधा॒न्यः᳡। ३९.७।

• कुष्ठः
• भृग्वङ्गिराः
• चतुरवसानाष्टपदाष्टिः
• कुष्ठनाशन सूक्त

रोगनाश करने का उपदेश।

पदार्थान्वयभाषाः - (हिरण्ययी) तेजवाली [अग्नि वा बिजुली वा सूर्य से चलनेवाली], (हिरण्यबन्धना) तेजोमय बन्धनोंवाली (नौः) नाव (दिवि) व्यवहार में (अचरत्) चलती थी। (तत्र) उसमें (अमृतस्य) अमृत [अमरपन] का (चक्षणम्) दर्शन है, (ततः) उससे (कुष्ठः) कुष्ठ [मन्त्र १] (अजायत) प्रकट हुआ है। (सः) वह (विश्वभेषजः) सर्वौषध (कुष्ठः) कुष्ठ…… [म०५] ॥७॥

भावार्थभाषाः - जहाँ पर विद्वान् लोग विज्ञान प्राप्त करके नाव आदि यानों को अग्नि आदि से चलाते हैं, वहाँ कुष्ठ महौषधि बड़ा उपकारी होता है ॥७॥

टिप्पणी: इस मन्त्र के पहिले दो भाग कुछ भेद से आ चुके हैं-अ०५।४।४। तथा ६।९५।२॥७−(हिरण्ययी) हिरण्यमयी। तेजोमयी। अग्निना विद्युता सूर्येण वा प्रयुक्ता (नौः) तरणिः (अचरत्) अगमत् (हिरण्यबन्धना) तेजोमयबन्धनयुक्ता। अन्यत् पूर्ववत्-म०६॥

Translation

8. Where there is no falling downward (?), where the head of the snowy
   [mountain], there is the sight of immortality; thence was born the
   kúṣṭha:—this all-healing kúṣṭha etc. etc. (as vs. 5).

Notes

The mss. all ⌊save SPP’s D., which has nā́vaḥ: cf. the navaṣ of Ppp.⌋
read in a nā́ ’va prabhráṅśanam (p. ná: áva: pra॰bhr-), and the
comm. so understands it (yatra dyuloke tatrasthānāṁ sukṛtinām
avān̄mukhaprabhraṅśo nā ’sti); and considering this (if there were such
a place-name, it is just the sort of thing that we might fairly expect
the comm. to know and report), and that nāva nowhere appears as
combination-form of nāu, and that pra-bhraṅś is not used of the
sliding down of a boat or ship on a mountain, and appears wholly
unadapted to that use, it must be pronounced an excessively daring and
not less questionable proceeding to emend to nāvaprabhráṅśanam,
translate it by the “descent of the ship,” and connect it with the more
modern Brāhmaṇa-legend of Manu’s flood—as is done in our text, by Weber
in his notes to Die Fluthsage (Ind. Streifen i. 11), and by others
elsewhere ⌊cf. Griffith’s note⌋. Ppp. reads ⌊sa⌋ yatra navaṣ
paribhraśanaṁ.

Where is the Sinking of the Ship, the summit of the Hill of Snow, There is embodiment of life that dies not: thence was Kustha born. Healer of every malady, that Kushtha stands by Soma’s side. Banish thou all Consumption, drive all sorceresses far away.

यत्र॑। न। अ॒व॒ऽप्र॒भ्रंश॑नम्। यत्र॑। हि॒मऽव॑तः। शिरः॑। तत्र॑। अ॒मृत॑स्य। चक्ष॑णम्। ततः॑। कुष्ठः॑। अ॒जा॒य॒त॒। सः। कुष्ठः॑। वि॒श्वऽभे॑षजः। सा॒कम्। सोमे॑न। ति॒ष्ठ॒ति॒। त॒क्मान॑म्। सर्व॑म्। ना॒श॒य॒। सर्वाः॑। च॒। या॒तु॒ऽधा॒न्यः᳡। ३९.८।

• कुष्ठः
• भृग्वङ्गिराः
• चतुरवसानाष्टपदाष्टिः
• कुष्ठनाशन सूक्त

रोगनाश करने का उपदेश।

पदार्थान्वयभाषाः - (यत्र) जहाँ (अवप्रभ्रंशनम्) नीचे गिर जाना (न) नहीं है, और (यत्र) जहाँ (हिमवतः) हिमवाले स्थान का (शिरः) शिर है। (तत्र) उसमें (अमृतस्य) अमृत [अमरपन] का (चक्षणम्) दर्शन है, (ततः) उससे (कुष्ठः) कुष्ठ [मन्त्र १] (अजायत) प्रकट हुआ है। (सः) वह (विश्वभेषजः) सर्वौषध (कुष्ठः) कुष्ठ…… [मन्त्र ५] ॥८॥

भावार्थभाषाः - हिम पृथिवी से ऊँचे स्थान पर गिरता है जहाँ पर जो मार्ग में बिना फिसले ऊँचा चढ़ जाता है, वहाँ वह कुष्ठ महौषध को पाकर प्रसन्न होता है ॥८॥

टिप्पणी: ८−(यत्र) यस्मिन् स्थाने (न) निषेधे (अवप्रभ्रंशनम्) भ्रंशु अधःपतने इतस्ततोऽधःपतनम् (यत्र) (हिमवतः) हिमयुक्तदेशस्य (शिरः) शिखरम्। अन्यत् पूर्ववत् ॥

Translation

9. Thou whom Ikshvāku of old knew, or thou whom Kushṭhakāmya [knew],
   whom Vāyasa, whom Mātsya—thereby art thou all-healing.

Notes

There is almost nothing here that is not very questionable. Only the
comm. has ikṣvākus in a; the majority of mss. give íṣvākas, but
some (which SPP. follows) íkṣvākas. In b the pada-mss. divide
kuṣṭha: kāmyàḥ, and the comm. so understands it (kāmya =
kāmaputra); SPP. follows them; though here our emendation to
kuṣṭha-kāmyàs seems plainly called for. In c, the mss. have yáṁ
vā váso (or vā́so: SPP. váso) yám ā́tsyas t-; the text of the
comm., yaṁ vā vaso yamāsyas (explained as “having a mouth like
Yama’s”!); here emendation is a rather desperate undertaking; the
translation follows the conjectures of our text ⌊but with íkṣvākur in
a⌋. Ppp. reads, in a-c, pūrvakṣvāko yaṁ vā tvā kuṣṭikāś ca
ahiśyāvaso anusāricchas tenā- etc.—too corrupt to give any help.

Thou whom Ikshvaku’s ancestor, whom he who well-loved Kushtha, knew, Whom Vayasa and Matsya knew, hence healer of all ills art thou.

यम्। त्वा॒। वेद॑। पूर्वः॑। इक्ष्वा॑कः। यम्। वा॒। त्वा॒। कु॒ष्ठः॒। का॒म्यः᳡। यम्। वा॒। वसः॑। यम्। आत्स्यः॑। तेन॑। अ॒सि॒। वि॒श्वऽभे॑षजः। ३९.९।

• कुष्ठः
• भृग्वङ्गिराः
• अनुष्टुप्
• कुष्ठनाशन सूक्त

रोगनाश करने का उपदेश।

पदार्थान्वयभाषाः - (कुष्ठ) हे कुष्ठ ! [मन्त्र १] (यम् त्वा) जिस तुझको (पूर्वः) पहिला [मुख्य] (इक्ष्वाकः) ज्ञान को प्राप्त होनेवाला, (वा) अथवा (यम् त्वा) जिस तुझको (काम्यः) कामनायुक्त, (वा) अथवा (यम्) जिसको (वसः) निवास देनेवाला, [वा] (यम्) जिसको (आत्स्यः) सब ओर को सदा चलनेवाला [पुरुष] (वेद) जानता है, (तेन) उस [कारण] से तू (विश्वभेषजः) सर्वौषध (असि) है ॥९॥

भावार्थभाषाः - बड़े-बड़े विद्वान्, पुरुषार्थी लोग परीक्षा करके कुष्ठ को सर्वौषध जानते हैं ॥९॥

टिप्पणी: ९−(यम्) (त्वा) त्वां कुष्ठम् (वेद) वेत्ति (इक्ष्वाकः) इषेः क्सुः। उ०३।१५७। इष गतौ-क्सु+अक गतौ-अण्। इक्षुं ज्ञानम् अकति गच्छति प्राप्नोतीति सः। ज्ञानप्राप्तः पुरुषः (यम्) (वा) (त्वा) (कुष्ठ) म०१। हे औषधविशेष (काम्यः) कामनायुक्तः (यम्) (वा) (वसः) वस निवासे-अच्। निवासयिता (यम्) (आत्स्यः) ऋतन्यञ्जिवन्यञ्०। उ०४।२। आङ्+अत सातत्यगमने-स्यन्-प्रत्ययः। समन्तात्सदागतिशीलः (तेन) कारणेन (असि) (विश्वभेषजः) सर्वौषधः ॥

Translation

10. The head-paining, the tertian, ⌊and⌋ that which is constant, is
    hibernal—the takmán, O thou of power in every direction, do thou impel
    (sū) away downward.

Notes

The last half-verse is identical with v. 22. 3 c, d, above. The mss.
read in a śīrṣalokám (p. -ṣa॰lo-); and the comm. understands it
as two words, śīrṣa lokam, translating “they call thy head the third
world (i.e. the sky, which is third world in respect to earth)”! Ppp.
has śīrṣālākaṁ. The comm. reads in c -vīryam, with his customary
disregard of accent; ⌊some mss. accent viśvádhā, thus suggesting
viśvádhāvīryam (epithet of takmā́nam) as a possible, if inferior,
variant⌋. Only two or three of the mss. give the accent tṛ́tīyakam,
found elsewhere in the text (i. 25. 4: v. 22. 13), and SPP. follows the
majority and adopts tṛtī́-. SPP. is also inconsistent in writing in
pada-text sadam॰díḥ but in saṁhitā-text sadandír; Ppp. has
instead sadantī.

O thou who hast all-reaching might drive away Fever, drive it down, racking Fever, tertian, continual, lasting for a year.

शी॒र्ष॒ऽलो॒कम्। तृ॒तीय॑कम्। स॒द॒म्ऽदिः। यः। च॒। हा॒य॒नः। त॒क्मान॑म्। वि॒श्व॒धा॒ऽवी॒र्य॒। अ॒ध॒राञ्च॑म्। परा॑। सु॒व॒। ३९.१०।

• कुष्ठः
• भृग्वङ्गिराः
• अनुष्टुप्
• कुष्ठनाशन सूक्त

रोगनाश करने का उपदेश।

पदार्थान्वयभाषाः - (शीर्षलोकम्) शिर में स्थानवाले [शिर में पीड़ा करनेवाले], (तृतीयकम्) तिजारी, और (यः) जो (सदन्दिः) सदा फूटन करनेवाला (च) और (हायनः) प्रतिवर्ष होनेवाला [ज्वर] है। (विश्वधावीर्य) हे सब प्रकार सामर्थ्यवाले [कुष्ठ !] (तक्मानम्) उस दुःखित जीवन करनेवाले ज्वर को (अधराञ्चम्) नीचे स्थान में (परा सुव) दूर गिरादे ॥१०॥

भावार्थभाषाः - कुष्ठ महौषध के सेवन से सब प्रकार के ज्वर नष्ट होते हैं ॥१०॥

टिप्पणी: इस मन्त्र का उत्तरार्द्ध आ चुका है-अ०५।२२।३॥१०−(शीर्षलोकम्) शिरसि स्थानयुक्तम्। मस्तकपीडकम् (तृतीयकम्) अ०१।२५।४। स्वार्थे कन्। तृतीयदिने आगच्छन्तम् (सदन्दिः) अ०५।२२।१३। सदम्+दाप् छेदने दो अवखण्डने वा-कि। सदा खण्डकम्। पीडकम् (यः) (च) (हायनः) अ०६।१४।३। हायन-अर्शआद्यच्। प्रतिवर्षभवः (तक्मानम्) कृच्छ्रजीवनकरं ज्वरम् (विश्वधावीर्य) हे सर्वथा सामर्थ्योपेत (अधराञ्चम्) अ०५।२२।३। निम्नदेशम् (परा) दूरे (सुव) प्रेरय ॥