०४२ ब्रह्मयज्ञः

42. Extolling the bráhman etc.

ब्रह्मयज्ञः।
१-४ ब्रह्मा। ब्रह्म। १ अनुष्टुप्, २ त्र्यवसाना ककुम्मती पथ्यापङ्क्तिः, ३ त्रिष्टुप्, ४ जगती।

[Brahman.—catasras. mantroktabrahmadevatyam. 1. anuṣṭubh; 2. 3-av. kakummatī pathyāpan̄kti; 3. triṣṭubh; 4. jagatī.]

Comment

Only fragments of this hymn are found in Pāipp.; ⌊Roth’s Collation says that the hymn probably stood somewhere near the beginning⌋. No viniyoga is given.

Translations

Translated: Griffith, ii. 298.

In praise of Brahma, Prayer, or Devotion

Translation

1. The bráhman is invoker (hótṛ) the bráhman is the sacrifice; by
   the bráhman the sacrificial posts are set up; the officiating priest
   (adhvaryú) is born from the bráhman; within the bráhman is put the
   oblation.

Notes

In a all the authorities ⌊and so SPP.⌋ read yajñā́s, which might
better have been left unchanged. In b the authorities have mostly
sváravāmitā́ (also svàravāmitā́, and sár- or sàravāmitā́),
pada-text svàḥ: avāmitā́; the comm., svaragāmitā, for which he
gives a labored and worthless explanation; sváravo mitā́ḥ was our
emendation, which is made certain by its occurrence in TB. ii. 4. 7¹⁰
(in a verse otherwise corresponding with our vs. 2); and even SPP.
follows it. In d the comm. has brahmaṇi, which suits better with
antar; but the same sense is perhaps possible with -ṇas,* which is
the universal reading. Then the mss. give antárhite (p. antáḥ॰hite);
our edition emends to antár hitám; SPP. agrees so far as to give
antárhitam; the comm. has either the one or the other (the absence of
accent makes it impossible to say which); if bráhmaṇas is not altered
to -ṇi, antárhitam is as good as necessary; otherwise, each is about
equally acceptable. *⌊W. seems to have in mind such a construction as
tád antár asya sárvasya, at Īśā Upanishad, vs. 5. If so, I do not see
why he says that, if we read bráhmaṇas, we must also read
antárhitam.⌋

Brahma is Hotar, sacrifice: with Brahma are the stakes set up. From Brahma was the Adhvaryu born, from Brahma hidden offering.

ब्रह्म॑। होता॑। ब्रह्म॑। य॒ज्ञाः। ब्रह्म॑णा। स्वर॑वः। मि॒ताः। अ॒ध्व॒र्युः। ब्रह्म॑णः। जा॒तः। ब्रह्म॑णः। अ॒न्तः॒ऽहि॑तम्। ह॒विः। ४२.१।

• ब्रह्म
• ब्रह्मा
• अनुष्टुप्
• ब्रह्म यज्ञ सूक्त

वेद की स्तुति का उपदेश।

पदार्थान्वयभाषाः - (ब्रह्म=ब्रह्मणा) वेद द्वारा (होता) होता [हवनकर्ता], (ब्रह्म) वेद द्वारा (यज्ञाः) अनेक यज्ञ होते हैं, (ब्रह्मणा) वेद द्वारा (स्वरवः) यज्ञस्तम्भ (मिताः) खड़े किये जाते हैं। (ब्रह्मणः) वेद से (अध्वर्युः) यज्ञकर्ता (जातः) प्रसिद्ध होता है, (ब्रह्मणः) वेद के (अन्तर्हितम्) भीतर रक्खा हुआ (हविः) हवि [हवन विधान] है ॥१॥

भावार्थभाषाः - वेद द्वारा ही याजक, यज्ञव्यवहार और यज्ञविधान निश्चित होते हैं ॥१॥

टिप्पणी: यह सूक्त कुछ भेद से महर्षिदयानन्दकृत संस्कारविधि संन्यासाश्रमप्रकरण में उद्धृत है ॥१−(ब्रह्म) तृतीयार्थे प्रथमा। ब्रह्मणा। वेदद्वारा (होता) हवनकर्ता (ब्रह्म) वेदद्वारा (यज्ञाः) यज्ञव्यवहाराः (ब्रह्मणा) वेदद्वारा (स्वरवः) यूपाः। यज्ञस्तम्भाः (मिताः) डुमिञ् प्रक्षेपणे-क्त। प्रक्षिप्ताः। स्थापिताः (अध्वर्युः) ऋत्विक् (ब्रह्मणः) वेदात् (जातः) प्रसिद्धो भवति (ब्रह्मणः) वेदस्य (अन्तर्हितम्) मध्ये धृतम्। प्रणीतम् (हविः) हवनविधानम् ॥

Translation

2. The bráhman is the sacrificial spoons filled with ghee; by the
   bráhman is the sacrificial hearth set up (ud-dhā) and the bráhman
   is the essence (tattvá) of the sacrifice—the priests that are
   oblation-makers: ⌊to the slaughtered [victim] hail!⌋

Notes

To the verse corresponds one in TB. ii. 4. 7¹⁰, which, however, has for
b our 1 b (as noted above), and in c yajñásya tántavaḥ,
and lacks the addition after d. In our text is left in a
inadvertently srucás, which most of the mss. give; SPP. has the
correct srúcas (so TB.). In b, our pada-mss. have út॰hitā, ⌊a
word-division⌋ which is contrary to Prāt. iv. 63 and to the usage of the
AV. hitherto; SPP. reads in his pada-text úddhitā, and makes no note
upon the matter; ⌊he had in fact a note stating that his P.P.²J. also
read út॰hitā: but, as appears from his “Corrections” to vol. iv., p.
446, his note was disordered in printing;⌋ the comm. has instead
uddhṛtā. In c all the authorities give yajñásya táttvaṁ ca ⌊but
W’s P. tánvaṁ⌋, and SPP. retains táttvaṁ, without even making the
necessary emendation of accent to tattvám; the comm. also supports it,
and it is implied in the translation given above; our alteration to
yajñáś ca sattráṁ ca is probably more venturesome than is called for.
⌊The place of the accent in the ms.-reading táttvaṁ ca, the Paris
reading tán-, the un-Vedic look of tattvam, the ṛ́caḥ prā́ñcas
tántavas of AV. xv. 3. 6, and the TB. parallel, all join in suggesting
that the true reading is yajñásya tántavas.⌋ In the appendix to the
verse, the comm. reads sammitāya.

Brahma is fatness-dropping scoops: with Brahma was the altar reared. Brahma is worship, lengthened rite, the Rishis who pay sacrifice, the victim’s Immolators. Hail!

ब्रह्म॑। स्रुचः॑। घृ॒तऽव॑तीः। ब्रह्म॑णा। वेदिः॑। उद्धि॑ता। ब्रह्म॑। य॒ज्ञस्य॑। तत्त्व॑म्। च॒। ऋ॒त्विजः॑। ये। ह॒विः॒ऽकृतः॑। श॒मि॒ताय॑। स्वाहा॑। ४२.२।

• ब्रह्म
• ब्रह्मा
• अनुष्टुप्
• ब्रह्म यज्ञ सूक्त

वेद की स्तुति का उपदेश।

पदार्थान्वयभाषाः - (ब्रह्म=ब्रह्मणा) वेदद्वारा (घृतवतीः) घीवाली (स्रुचः) स्रुचाएँ [चमचे], (ब्रह्मणा) वेद द्वारा (वेदिः) वेदी (उद्धिता) स्थिर की गयी है। (ब्रह्म) वेद द्वारा (यज्ञस्य) यज्ञ का (तत्त्वम्) तत्त्व (च) और (ये) जो (हविष्कृतः) हवन करनेवाले (ऋत्विजः) ऋत्विज हैं [वे भी स्थिर किये हैं]। (शमिताय) शान्तिकारक [वेद] के लिये (स्वाहा) स्वाहा [सुन्दर वाणी] है ॥२॥

भावार्थभाषाः - वेद से ही यज्ञ के साधनों और यज्ञकर्ताओं का विधान किया जाता है ॥२॥

टिप्पणी: २−(ब्रह्म) ब्रह्मणा। वेदद्वारा (स्रुचः) यज्ञपात्राणि चमसाः (घृतवतीः) घृतवत्यः। घृतेन पूर्णाः (ब्रह्मणा) वेदद्वारा (वेदिः) यज्ञभूमिः (उद्धिता) सम्पादिता (ब्रह्म) ब्रह्मणा। वेदद्वारा (यज्ञस्य) यागस्य (तत्त्वम्) स्वरूपम्। याथातथ्यम् (च) (ऋत्विजः) होतारः (ये) (हविष्कृतः) यज्ञकर्तारः (शमिताय) हृश्याभ्यामितन्। उ०३।९३। शमु उपशमे-इतन्। शान्तिकारकाय वेदाय (स्वाहा) सुवाणी ॥

Translation

3. To him who frees from distress I bring forward my devotion
   (manīṣā́), unto him who rescues well, choosing to myself his favor;
   accept, O Indra, this oblation; let the desires of the sacrificer be
   realized.

Notes

Or (at the end) ‘come true.’ A corresponding verse is found in TS. (in
i. 6. 12³) and in MS. (in iv. 12. 3). In a both read bharemā ⌊p.
-ma⌋ manīṣā́m, thus rectifying the meter; and Ppp. does the same; for
b, TS. gives oṣiṣṭhadā́vne sumatíṁ gṛṇānā́ḥ ⌊good grammar (plural
-nā́s) and good meter⌋; MS. bhūyiṣṭhadā́vne sumatím āvṛṇānáḥ ⌊bad in
both respects⌋. Very nearly all the AV. authorities give in b -tím
mā vṛṇānáḥ; ⌊per contra, cf. note to xviii. 2. 3⌋. One would like to
get rid of the superfluous ā́ at the beginning of b by emending to
āśutrā́vṇe ⌊āśu- would accord closely in sense with the oṣiṣṭha- of
TS.⌋. ⌊Our bhare is evidently a corruption due to haplography, which
has brought in its train the further corruption of āvṛṇānā́ḥ to -náḥ.
In c, d, TS.MS. agree throughout* with AV. ⌊save that MS. has
juṣasva for gṛbhāya. In c, Ppp. has havyā; only parts of the
verse are left in its text; ⌊Roth says the first word is lost⌋. The
comm. reads sutrāmṇe in a, -tiṁ gṛṇānaḥ (like TS.) in b, and
havyā (like Ppp.) in c. *⌊In c, the idám of the Berlin text
is an emendation, since all the mss. collated by W. before publication
have imám; and it is confirmed by TS.MS., which give idám, and by
W’s subsequently collated O., and apparently also by his L. But SPP.
prints imám without note of variant; and the comm. has imam, which
he makes = idam in the sense of idānīm!⌋

To him who frees from woe mine hymn I offer, to the Good Guardian, as I seek his favour. Accept this offering of mine, O Indra. Fulfilled be all the sacri- ficer’s wishes!

अं॒हः॒ऽमुचे॑। प्र। भ॒रे॒। म॒नी॒षाम्। आ। सु॒ऽत्राव्ने॑। सु॒ऽम॒तिम्। आ॒ऽवृ॒णा॒नः। इ॒मम्। इ॒न्द्र॒। प्रति॑। ह॒व्यम्। गृ॒भा॒य॒। स॒त्याः। स॒न्तु॒। यज॑मानस्य। कामाः॑। ४२.३।

• ब्रह्म
• ब्रह्मा
• अनुष्टुप्
• ब्रह्म यज्ञ सूक्त

वेद की स्तुति का उपदेश।

पदार्थान्वयभाषाः - (सुमतिम्) सुमति (आवृणानः) माँगता हुआ मैं (अंहोमुचे) कष्ट से छुड़ानेहारे, (सुत्राव्णे) बड़े रक्षक [परमात्मा] के लिये (मनीषाम्) अपनी मननशक्ति को (आ) सब ओर से (प्र भरे) समर्पण करता हूँ। (इन्द्र) हे इन्द्र ! [परम ऐश्वर्य वाले परमात्मन्] (इमम्) इस (हव्यम्) ग्राह्य स्तुति को (प्रति गृभाय) स्वीकर कर, (यजमानस्य) यजमान के (कामाः) मनोरथ (सत्याः) सत्य [पूर्ण] (सन्तु) होवें ॥३॥

भावार्थभाषाः - मनुष्य को योग्य है कि परमात्मा को आत्मसमर्पण करके सुमति के साथ अपने उत्तम मनोरथ सिद्ध करे ॥३॥

टिप्पणी: ३−(अंहोमुचे) कष्टाद् मोचयित्रे (प्रभरे) समर्पयामि (मनीषाम्) अ०५।९।८। कृतृभ्यामीषन्। उ०४।२६। मनु अवबोधने-ईषन्, टाप्। मननशक्तिम्। प्रज्ञाम् (आ) समन्तात् (सुत्राव्णे) सु+त्रैङ् पालने-वनिप्। महारक्षकाय परमेश्वराय (सुमतिम्) कल्याणबुद्धिम् (आवृणानः) याचमानः (इमम्) (इन्द्र) हे परमैश्वर्यवन् परमात्मन् (हव्यम्) ग्राह्यं स्तोमम् (प्रति गृभाय) प्रतिगृहाण। स्वीकुरु (सत्याः) यथार्थाः। पूर्णाः (सन्तु) (यजमानस्य) (कामाः) मनोरथाः ॥

Translation

4. Him who frees from distress, the bull of the worshipful, him that
   shines forth (vi-rāj), the first of the sacrifices (adhvará), the
   child of the waters, O Aśvins, I call with prayer (dhī́); do ye with
   Indra give me Indra-like force.

Notes

A corresponding verse in TS. (in i. 6. 12³) reads thus: prá samrā́jam
prathamám adhvarā́ṇām aṅhomúcaṁ vṛṣabháṁ yajñíyānām: apā́ṁ nápātam aśvinā
háyantam asmín nara indriyáṁ dhattam ójaḥ. It helps us least in the
critical part of our verse, where the mss. all read aśvínā huvé
⌊huve, havé⌋ dhíya (p. dhíyaḥ) indriyéṇa ta (p. te) indr-.
The translation follows our emendation (aśvinā, with TS.; dhiyé
’ndreṇa ma indr-). SPP. follows the mss. Ppp. nearly agrees with them:
aśvināu huve dhiya indriyeṇa na indriyaṁ dhattam ojaḥ. The comm. has
dhiyam and dhattām (but his text, according to SPP., reads
dhattam).

With prayer I call on him who frees from trouble, Prince of Gods, Splendid, chief of sacrifices, I call the Waters’ Child and both the Asvins, Vigour is mine, and strength bestowed by Indra.

अं॒हः॒ऽमुच॑म्। वृ॒ष॒भम्। य॒ज्ञिया॑नाम्। वि॒ऽराज॑न्तम्। प्र॒थ॒मम्। अ॒ध्व॒राणा॑म्। अ॒पाम्। नपा॑तम्। अ॒श्विना॑। हु॒वे॒। धियः॑। इ॒न्द्रि॒येण॑। ते॒। इ॒न्द्रि॒यम्। द॒त्त॒म्। ओजः॑। ४२.४।

• ब्रह्म
• ब्रह्मा
• जगती
• ब्रह्म यज्ञ सूक्त

वेद की स्तुति का उपदेश।

पदार्थान्वयभाषाः - (अंहोमुचम्) कष्ट से छुड़ाने हारे, (यज्ञियानाम्) पूजा योग्यों में (वृषभम्) श्रेष्ठ, (अध्वराणाम्) हिंसारहित यज्ञों के (विराजन्तम्) विशेष शोभायमान (प्रथमम्) मुख्य, (अपाम्) प्रजाओं के (नपातम्) न गिरानेवाले [बड़े रक्षक, परमात्मा] को (हुवे) मैं बुलाता हूँ। [हे उपासक !] (अश्विना) व्यवहारों में व्यापक माता-पिता दोनों (इन्द्रियेण) परम ऐश्वर्यवान् पुरुष के पराक्रम से (ते) तुझको (धियः) बुद्धियाँ, (इन्द्रियम्) ऐश्वर्य और (ओजः) पराक्रम (दत्तम्=दत्ताम्) देवें ॥४॥

भावार्थभाषाः - मनुष्य माता-पिता आचार्य आदि की शिक्षा से बुद्धिमान् ऐश्वर्यवान् और पराक्रमी होकर परमात्मा की भक्ति करके उन्नति करें ॥४॥

टिप्पणी: ४−(अंहोमुचम्) पापाद् मोचयितारम् (वृषभम्) श्रेष्ठम् (यज्ञियानाम्) पूजनीयानाम् (विराजन्तम्) विशेषेण शोभायमानम् (प्रथमम्) मुख्यम् (अध्वराणाम्) हिंसारहितानां यज्ञानाम् (अपाम्) प्रजानाम् (नपातम्) न पातयितारम्। महारक्षकम् (अश्विना) हे कर्मसु व्यापकौ मातापितरौ (हुवे) आह्वयामि (धियः) बुद्धीः (इन्द्रियेण) इन्द्रयोग्यपराक्रमेण (ते) तुभ्यम् (इन्द्रियम्) परमैश्वर्यम् (दत्तम्) दत्ताम्। प्रयच्छताम् (ओजः) पराक्रमम् ॥