०४४ भैषज्यम्

44. With an ointment: against diseases etc.

भैषज्यम्।
१-१० भृगुः। आञ्जनम्, ८-९ वरुणः। अनुष्टुप्, ४ चतुष्पदा शङ्कुमत्युष्णिक्, ५ निचृद्विषमा त्रिपदा गायत्री।

[Bhṛgu.—daśa. mantroktāñjanadevatyam. (8, 9. vāruṇe.) ānuṣṭubham: 4. 4-p. śan̄kumaty uṣṇih; 5. 3-p. nicṛd viṣamā gāyatrī.]

Comment

⌊Partly prose: verses 4 and 5.⌋ Found also in Pāipp. xv. Used, according to the comm., with an ointment amulet, by Nakṣ.K. 19, in a mahāśānti ceremony called nāirṛtī, when one is seized by nirṛti (destruction). ⌊Verse 4 is quoted in sakalapāṭha by Kāuś. at 47. 16, to accompany the taking of a staff in a witchcraft ceremony.⌋

Translations

Translated: Griffith, ii. 300.—He very pertinently notes that this hymn closely resembles in parts iv. 9. See W’s notes thereon.

A curative and protective charm

Translation

1. Thou art an extender of life-time; all-healing art thou called; so, O
   ointment, do thou [make] wealfulness; make, O ye waters, weal [and]
   fearlessness.

Notes

The translation follows our text, which is variously emended. In b,
the mss. and comm. and SPP. read vípram bheṣajám; the comm. explains
vipram as prīṇayitṛ (as if it were somehow priyam) vipravac
chuddhaṁ vā. Ppp. gives vipre. In c, all have śaṁtāte, glossed
by the comm. with śaṁrūpa ⌊the ms. of the comm. actually has -pam⌋.
In d, all accent ā́pas, and also (with one accidental exception)
kṛtám; but one of our mss. (probably also by accident) gives kṛtá,
which we adopted, with emendation to kṛta; ⌊if I understand W’s
Collation Book, his B. has kṛta, without accent;⌋ SPP. is satisfied
with emending to kṛtam, as if āñjana and āpas could somehow be
construed together as a dual subject. Part of the mss. have ucyate at
end of b. The pada-mss. read śaṁtāte without division. Ppp. has
for second half-verse yad āñjani draṁ śaṁtāte aśināyo bhavaṁ kṛtam,
which is too corrupt to be of any assistance.

Thou art the lengthening of life, thy name is Universal Cure: Then, Ointment! send felicity; Waters, send happiness and peace.

आयु॑षः। अ॒सि॒। प्र॒ऽतर॑णम्। विप्र॑म्। भे॒ष॒जम्। उ॒च्य॒से॒। तत्। आ॒ऽअ॒ञ्ज॒न॒। त्वम्। श॒म्ऽता॒ते॒। शम्। आपः॑। अभ॑यम्। कृ॒त॒म्। ४४.१।

• आञ्जनम्
• भृगु
• अनुष्टुप्
• भैषज्य सूक्त

ब्रह्म की उपासना का उपदेश।

पदार्थान्वयभाषाः - [हे ब्रह्म !] तू (आयुषः) जीवन का (प्रतरणम्) बढ़ानेवाला (असि) है, तू (विप्रम्) परिपूर्ण (भेषजम्) औषध (उच्यसे) कहा जाता है। (तत्) सो, (शन्ताते) हे शान्तिकारक ! (आञ्जन) आञ्जन [संसार प्रकट करनेवाले ब्रह्म], (त्वम्) तू (आपः) हे सुकर्म ! [तुम दोनों] (शम्) शान्ति और (अभयम्) अभय (कृतम्) करो ॥१॥

भावार्थभाषाः - जो प्राणी परमात्मा के नियम पर चलकर सुकर्म करते हैं, वे सदा सुखी और निर्भय रहते हैं ॥१॥

टिप्पणी: इस सूक्त का मिलान करो-अ०४।९॥ आञ्जन शब्द का अर्थ लेप औषध भी है ॥१−(आयुषः) जीवनस्य (असि) (प्रतरणम्) प्रवर्धकम् (विप्रम्) वि+प्रा पूरणे-क। परिपूर्णम् (भेषजम्) औषधम् (उच्यसे) कथ्यसे (तत्) तस्मात् कारणात् (आञ्जन) अ०४।९।३। आङ्+अञ्जू व्यक्तिम्रक्षणकान्तिगतिषु-ल्युट्। हे यथावत् संसारस्य व्यक्तिकारक ब्रह्म। हे प्रलेप (त्वम्) (शन्ताते) अ०४।१३।५। शिवशमरिष्टस्य करे। पा०४।४।१४३। तातिल्-प्रत्ययः करणेऽर्थे। हे शान्तिकारक (शम्) शान्तिम् (आपः) आपः कर्माख्यायां ह्रस्वो नुट् च वा। उ०४।२०८। आप्लृ व्याप्तौ-असुन्। हे सुकर्म (अभयम्) भयराहित्यम् (कृतम्) कुरुतं युवाम् ॥

Translation

2. What the jaundice is, the jāyā́nya, the limb-splitter, the
   visálpaka—all yákṣma from thy limbs let the ointment expel
   (nir-han) out.

Notes

The mss. make very bad work with the last pāda, nearly all (the
variations are of no account) giving barhír nírahantv (p. barhíḥ:
níḥ: ahantu); SPP. makes the same emendation that we had made; and ⌊it
is confirmed by⌋ Ppp. and the comm., ⌊which⌋ have the same. ⌊Three or
four of SPP’s authorities, including two reciters, gave bahís.⌋ In
a, the comm. strangely reads and explains jyāyān yaḥ; Ppp.
presents jāyāṁyo. For visalpakas (which SPP. reads here also, as in
vi. 127 and ix. 8), the comm. gives visarpakas, explaining it as
vividhaṁ saraṇaśīlo vraṇaviśeṣaḥ; Ppp. has viśalyakas.

The yellow hue, the feverish heat, the shooting pain that rends II the limbs, All the consumptive malady let the Ointment drive from out thy frame.

यः। ह॒रि॒मा। जा॒यान्यः॑। अ॒ङ्ग॒ऽभे॒दः। वि॒ऽसल्प॑कः। सर्व॑म्। ते॒। यक्ष्म॑म्। अङ्गे॑भ्यः। ब॒हिः। निः। ह॒न्तु॒। आ॒ऽअञ्ज॑नम्। ४४.२।

• आञ्जनम्
• भृगुः
• अनुष्टुप्
• भैषज्य सूक्त

ब्रह्म की उपासना का उपदेश।

पदार्थान्वयभाषाः - [हे मनुष्य !] (यः) जो (हरिमा) पीलिया रोग (जायान्यः) क्षयरोग, और (अङ्गभेदः) अङ्गों का तोड़नेवाला (विसल्पकः) विसल्पक [शरीर में फूटनेवाली हड़फूटन] है। (सर्वम्) सब (यक्ष्मम्) राजरोग को (ते) तेरे (अङ्गेभ्यः) अङ्गों से (आञ्जनम्) आञ्जन [संसार का प्रकट करनेवाला ब्रह्म] (बहिः) बाहिर (निः हन्तु) निकार मारे ॥२॥

भावार्थभाषाः - परमेश्वर के नियम पर चलनेवाला धर्मात्मा पुरुष शारीरिक और आत्मिक रोगों से ज्ञान द्वारा पृथक् रहे ॥२॥

टिप्पणी: २−(यः) (हरिमा) अ०१।२२।१। हरित-इमनिच् भावे। पाण्डुरोगः (जायान्यः) अ०७।७६।३। वदेरान्यः। उ०३।१०४। जै क्षये-आन्य। क्षयरोगः (अङ्गभेदः) अङ्गानां भेदकः (विसल्पकः) अ०६।१२७।१। वि+सृप सर्पणे-अच्, कन्, रस्य लः। शरीरे विसर्पणशीलो विसर्परोगः (सर्वम्) (ते) तव (यक्ष्मम्) राजरोगम् (अङ्गेभ्यः) शरीरावयवसकाशात् (बहिः) पृथक् (निः) नितराम् (हन्तु) नाशयतु (आञ्जनम्) म०१। संसारस्य व्यक्तिकारकं ब्रह्म। प्रलेपः ॥

Translation

3. The ointment, born on the earth, excellent, giving life to men—let it
   make [me] unperishing, of chariot-swiftness, free from offense.

Notes

Ppp. reads in d rathajūtam. The comm. thinks the word may mean
either rathavadvegagāminam or rathavantam.

Let the Salve born upon the earth, benignant, giving life to man. Make the swift rider on the car sinless, exempt from sudden death.

आ॒ऽअञ्ज॑नम्। पृ॒थि॒व्याम्। जा॒तम्। भ॒द्रम्। पु॒रु॒ष॒ऽजीव॑नम्। कृ॒णोतु॑। अप्र॑ऽमायुकम्। रथ॑ऽजूतिम्। अना॑गसम्। ४४.३।

• आञ्जनम्
• भृगुः
• अनुष्टुप्
• भैषज्य सूक्त

ब्रह्म की उपासना का उपदेश।

पदार्थान्वयभाषाः - (पृथिव्याम्) पृथिवी पर (जातम्) प्रसिद्ध, (भद्रम्) कल्याणकारक, (पुरुषजीवनम्) पुरुषों का जीवन (आञ्जनम्) आञ्जन [संसार का प्रकट करनेवाला ब्रह्म, वा लेपविशेष] [मुझको] (अप्रमायुकम्) मृत्युरहित, (रथजूतिम्) रथ [शरीर] का वेग रखनेवाला, और (अनागसम्) निर्दोष (कृणोतु) करे ॥३॥

भावार्थभाषाः - जो परमात्मा पृथिवी आदि में प्रसिद्ध है, उसकी भक्ति से मनुष्य मोक्षसुख पाकर अपने शरीर और आत्मा को वेगवान् करके शुद्ध निष्पाप रहें ॥३॥

टिप्पणी: ३−(आञ्जनम्) म०१। संसारस्य व्यक्तिकारकं ब्रह्म। प्रलेपविशेषः (पृथिव्याम्) भूमौ (जातम्) प्रसिद्धम् (भद्रम्) कल्याणकरम् (पुरुषजीवनम्) पुरुषाणां जीवयितृ (कृणोतु) करोतु-मामिति शेषः (अप्रमायुकम्) पचिनशोर्णुकन्कनुमौ च। उ०२।३०। मीञ् हिंसायां मरणे च-णुकन्। मृत्युरहितम् (रथजूतिम्) रथस्य शरीरस्य जूतिर्वेगो यस्मात्तम् (अनागसम्) निर्दोषम् ॥

Translation

4. O breath, rescue thou breath; O life-breath (ásu), be gracious to
   life-breath; O destruction, free us from the fetters of destruction.

Notes

⌊Prose.⌋ The comm. follows a different division in verses 4-7, making of
them but three verses,* and of the whole hymn but nine. The method of
the mss. and the Anukr. is plainly decidedly preferable; it is followed
also by SPP. One does not see any justification for the division by the
Anukr. of the last five words of this verse into two pādas, with five
syllables (śan̄ku-) in the closing one. ⌊It counts 7 + 7: 7 + 5.⌋ Ppp.
reads trāyasva aso ‘save. The comm. has mām instead of nas. About
half the authorities give at the beginning prā́ṇas. ⌊For the citation
of the vs. by Kāuś., see introd. to this hymn, and cf. especially p.
897, ¶3.⌋ *⌊Our 4,5ab = his 4; our 5cd, 6ab = his 5; our
6cd,7 = his 6.⌋

Preserve our breath, O Vital Breath, have mercy on our life, O Life. From snares of Nirriti do thou, O Nirriti, deliver us.

प्राण॑। प्रा॒णम्। त्रा॒य॒स्व॒। असो॒ इति॑। अस॑वे। मृ॒ड॒। निःऽऋ॑ते। निःऽऋ॑त्याः। नः॒। पाशे॑भ्यः। मु॒ञ्च॒। ४४.४।

• आञ्जनम्
• भृगु
• चतुष्पदा शङकुमत्युष्णिक्
• भैषज्य सूक्त

ब्रह्म की उपासना का उपदेश।

पदार्थान्वयभाषाः - (प्राण) हे प्राण ! [जीवनदाता परमेश्वर] [मेरे] (प्राणम्) प्राण [जीवन] को (त्रायस्व) बचा, (असो) हे बुद्धिरूप ! (असवे) [मेरी] बुद्धि के लिये (मृज) प्रसन्न हो। (निर्ऋते) हे नित्यव्यापक ! (निर्ऋत्याः) महाविपत्ति के (पाशेभ्यः) फन्दों से (नः) हमें (मुञ्च) छुड़ा ॥४॥

भावार्थभाषाः - जो मनुष्य परमात्मा की आज्ञा में प्रवृत्त रहकर अपनी बुद्धि बढ़ाते हैं, वे क्लेशों में नहीं पड़ते ॥४॥

टिप्पणी: ४−(प्राण) हे जीवनप्रद परमेश्वर (प्राणम्) मम जीवनम् (त्रायस्व) पालय (असो) असुरिति प्रज्ञानाम-निरु०१०।३४। हे प्रज्ञारूप (असवे) प्रज्ञायै (निर्ऋते) निः+ऋ गतौ-क्तिन्। हे नित्यव्यापक (निर्ऋत्याः) अ०२।१०।१। निः+ऋ हिंसायाम्-क्तिन्। महाविपत्तेः (नः) अस्मान् (पाशेभ्यः) बन्धनेभ्यः (मुञ्च) मोचय ॥

Translation

5. Embryo of the river art thou, flower of the lightnings; the wind
   [thy] breath, the sun [thine] eye, from the sky [thy] milk.

Notes

⌊Prose.⌋ SPP. and the comm. read púṣpam, and all the mss. probably are
to be regarded as having it; ṣpa and ṣya are practically
indistinguishable in the mss. Ppp. also gives puṣpam. At the beginning
all the mss. have síndho (p. síndho íti); even SPP. emends to
síndhos, the comm. giving it. The comm. curiously explains vidyutām
puṣpam by vṛṣṭyudakam: one can hardly help suspecting a misreading.
The Anukr. scans the “verse” (restoring the a of asi) as 6 + 5: 12 =
23; its definition is far from acceptable. ⌊Bloomfield discusses the
vs., AJP. xvii. 405.⌋

Thou art the babe of Sindhu, thou art lightnings’ flower, wind, breath, and Sun: thou art the eye and milk of heaven.

सिन्धोः॑। गर्भः॑। अ॒सि॒। वि॒ऽद्युता॑म्। पुष्प॑म्। वातः॑। प्रा॒णः। सूर्यः॑। चक्षुः॑। दि॒वः। पयः॑। ४४.५।

• आञ्जनम्
• भृगु
• त्रिपदा निचृद्गायत्री
• भैषज्य सूक्त

ब्रह्म की उपासना का उपदेश।

पदार्थान्वयभाषाः - [हे परमात्मन् !] तू (सिन्धोः) समुद्र का (गर्भः) गर्भ [उदरसमान आधार] और (विद्युताम्) प्रकाशवालों का (पुष्पम्) विकाश [फैलाव रूप] (असि) है। (वातः) पवन (प्राणः) [तेरा] प्राण [श्वास], (सूर्यः) सूर्य (चक्षुः) [तेरा] नेत्र है, और (दिवः) आकाश (पयः) [तेरा] अन्न है ॥५॥

भावार्थभाषाः - मनुष्य विराट्-रूप परमात्मा को सर्वनियन्ता जानकर सदा पुरुषार्थ करें ॥५॥

टिप्पणी: ५−(सिन्धोः) समुद्रस्य (गर्भः) उदारसमान आधारः (असि) (विद्युताम्) विविधदीप्यमानानाम् (पुष्पम्) पुष्प विकसने-अच्। विकाशरूपः (वातः) वायुः (प्राणः) तव श्वासरूपः (सूर्यः) आदित्यः (चक्षुः) नेत्ररूपः (दिवः) दिवु-क। आकाशः (पयः) तवान्नम् ॥

Translation

6. O divine ointment, thou from the three-peaked [mountain], do thou
   protect me all about; the herbs do not surpass (tṛ) thee—those from
   abroad and those from the mountains.

Notes

All the mss. ⌊save one of SPP’s⌋ read dévāñjanam (p. déva॰āñj-)
trāíkakudam; SPP. emends the former to -na, but not the latter to
-da, although this is as indisputably vocative as the other; the comm.
⌊with one of SPP’s mss.⌋ makes the same difference, though he regards
trāikakudam as vocative (he trāik-). Ppp. reads devāñjani
trāikakuda. ⌊As to the rarity of neuter vocatives, see my
Noun-Inflection, p. 339.⌋ The great majority of mss. accent bāhyā́s;
SPP. reads bā́hyās. The comm. understands the word as meaning “from
other localities than the mountains.” Our emendation to bāṭyā́s,
supported by an article ⌊2. vāṭyá ‘cultivated’⌋ in the major Pet. Lex.
⌊vi. 903⌋ is withdrawn by the omission of that article in the minor Lex.
Ppp. reads corruptly bāhyaṁ parvatyā.

Gods’ Ointment from the Three Peaked Hill, preserve thou me on every side. No plants of earth surpass thee, none from mountain or from cultured ground.

देव॑ऽआञ्जन॑। त्रैक॑कुदम्। परि॑। मा॒। पा॒हि॒। वि॒श्वतः॑। न। त्वा॒। त॒र॒न्ति॒। ओष॑धयः। बाह्याः॑। प॒र्व॒तीयाः॑। उ॒त। ४४.६।

• आञ्जनम्
• भृगुः
• अनुष्टुप्
• भैषज्य सूक्त

ब्रह्म की उपासना का उपदेश।

पदार्थान्वयभाषाः - (देवाञ्जन) हे देवाञ्जन ! [दिव्यस्वरूप, संसार के प्रकट करनेवाले ब्रह्म] (त्रैककुदम्) तीन [आध्यात्मिक, आधिभौतिक और आधिदैविक] सुखों का पहुँचानेवाला तू (मा) मुझे (विश्वतः) सब ओर (परिपाहि) बचाता रहे। (बाह्याः) बाहिरी [पर्वतों से भिन्न स्थानों में उत्पन्न] (उत) और (पर्वतीयाः) पहाड़ी (ओषधयः) ओषधियाँ (त्वा) तुझसे (न) नहीं (तरन्ति) बढ़कर होती हैं ॥६॥

भावार्थभाषाः - जो मनुष्य परमात्मा के नियमों पर चलते हैं, उन्हें भौतिक ओषधियों की आवश्यकता नहीं होती ॥६॥

टिप्पणी: ६−(देवाञ्जन) हे दिव्य, हे संसारस्य व्यक्तिकारक ब्रह्म (त्रैककुदम्) अ०४।९।९-१०। त्रि+क+कुत्-अण्। कं सुखम्-निघ०३।६। कवते गतिकर्मा-निघ०२।१४। कुङ् गतिशोषणयोः-क्विप्, तुक् च, अन्तर्गतण्यर्थः तस्य दः आध्यात्मिकादीनि त्रीणि कानि सुखानि कावयति गमयतीति त्रिककुत्, स्वार्थे अण्, त्रिककुदमेव त्रिककुत्। त्रयाणां सुखानां प्रापकम् (परि) (मा) माम् (पाहि) रक्ष (विश्वतः) सर्वतः (न) निषेधे (त्वा) त्वाम् (तरन्ति) लङ्घयन्ति (ओषधयः) औषधानि (बाह्याः) बहिस्-ष्यञ्। बहिर्भवाः। पर्वतव्यतिरेकस्थलेषूत्पन्नाः (पर्वतीयाः) पर्वत-छ प्रत्ययः पर्वतेषु भवाः (उत) अपि च ॥

Translation

7. The demon-slayer, disease-expeller, hath crept down over the middle
   here, expelling all diseases, making portents vanish from here.

Notes

The change to masculine here in b is obscure and questionable;
emendation to -cā́tanam is desirable; it would allow idám to be
understood as ’this [ointment],’ which is easier and more natural.
Ppp., too, has -cātanaṁ, which gives the emendation sufficient
support.* Ppp. has for a vīraṁ madhyam avāsṛjat. The pada-mss.
commit the egregious inconsistency of reading cātáyan: nāśáyat in c,
d; SPP. emends in pada-text to cātáyat.* Ppp. has in d
nāśayatam ivāhitā. ⌊In c of the Berlin ed., correct sárvaś to
sárvāś. *⌊Both editions print rakṣohā́mīvacā́tanaḥ, and the
pada-reading is rakṣaḥ॰hā́: amīva॰cā́tanaḥ. Whitney, doubtless by
oversight, neglects to say how he would emend rakṣohā́ to make a
corresponding neuter of it, and the question is a very troublesome one
(for details, see Noun-Inflection, p. 478 end, p. 479). The neuter
form would properly be -hắ; but none such is quotable, so far as I
know, unless here. May it be that we have here that very form, -hắ
(neuter), concealed in the combination -hā́mīva-, and that the
misunderstanding of it as -hā́ (masculine.) amīva- led to a
corruption of an original -cā́tanam into -cā́tanaḥ and also of an
original pada-reading cātáyat into cātáyan? If so, all would be in
harmony.⌋

Now hath it gently crept within, fiend-slaying, chasing malady. And driving all diseases hence, and evil omens, banished them.

वि। इ॒दम्। मध्य॑म्। अव॑। अ॒सृ॒प॒त्। र॒क्षः॒ऽहा। अ॒मी॒व॒ऽचात॑नः। अमी॑वाः। सर्वाः॑। चा॒तय॑त्। ना॒शय॑त्। अ॒भि॒ऽभाः। इ॒तः। ४४.७।

• आञ्जनम्
• भृगुः
• अनुष्टुप्
• भैषज्य सूक्त

ब्रह्म की उपासना का उपदेश।

पदार्थान्वयभाषाः - (रक्षोहा) राक्षसों का मारनेवाला, (अमीवचातनः) रोगनाशक [परमात्मा] (इदम्) इस (मध्यम्) मध्यस्थान में (वि अव असृपत्) सरक आया है। (इतः) यहाँ से (सर्वाः) सब (अमीवाः) पीड़ाओं को (चातयत्) हटाता हुआ, और (अभिभाः) विपत्तियों को (नाशयत्) नाश करता हुआ [ब्रह्म वर्तमान है] ॥७॥

भावार्थभाषाः - सर्वव्यापक परमात्मा को साक्षात् करके मनुष्य सब विघ्नों को हटावे ॥७॥

टिप्पणी: ७−(वि) विविधम् (इदम्) दृश्यमानम् (मध्यम्) मध्यस्थानम् (अव असृपत्) सर्पणेन व्याप्तवान् (रक्षोहा) राक्षसानां हन्ता (अमीवचातनः) रोगनाशकः परमात्मा (अमीवाः) रोगान् (सर्वाः) (चातयत्) नाशयत् (नाशयत्) दूरीकुर्वत् (अभिभाः) अ०११।२।११। विपत्तीः (इतः) अस्मात् स्थानात् ॥

Translation

8. Much untruth, O king Varuṇa, doth man (pū́ruṣa) say here; from that
   sin (áṅhas) do thou free us, O thou of thousand-fold heroism.

Notes

The mss. vary between rā́jan and rājan, and between ánṛtam,
anṛ́tam, and ánṛ́tam. The great majority accent at the end
páryaṅhasaḥ, and all the pada-mss. have pári॰aṅhasaḥ. SPP. reads
at the beginning bahv ī̀dám, after the manner of the Sāma-Veda; we
emended to ìdám, because that is the Atharvan practice (cf. note to
Prāt. iii. 65, p. 499), against which the concurrence even of all the
mss. ⌊save W’s I.⌋, as here, ought not to count. Ppp. reads in b
puruṣaḥ.

Full many a falsehood, O thou King Varuna, man hath uttered here: Do thou who hast a thousand powers preserve us from that misery.

• वरुणः
• भृगुः
• अनुष्टुप्
• भैषज्य सूक्त

ब्रह्म की उपासना का उपदेश।

पदार्थान्वयभाषाः - (राजन्) हे राजन् (वरुण) वरुण ! [सर्वश्रेष्ठ परमात्मन्] (पुरुषः) पुरुष (इदम्) अब (बहु) बहुत (अनृतम्) असत्य (आह) बोलता है। (सहस्रवीर्य) हे सहस्र प्रकार के पराक्रमवाले ! [तस्मात्] उस (अंहसः) पाप से (नः) हमें (परि) सर्वथा (मुञ्च) छुड़ा ॥८॥

भावार्थभाषाः - मनुष्य परमात्मा को साक्षी करके असत्य कभी न बोले ॥८॥

टिप्पणी: ८−(बहु) (इदम्) इदानीम् (राजन्) हे सर्वशासक (वरुण) हे सर्वश्रेष्ठ परमात्मन् (अनृतम्) असत्यम् (आह) ब्रूते (पुरुषः) मनुष्यः (तस्मात्) निर्दिष्टात् (सहस्रवीर्य) हे अपरिमितपराक्रमवन् (मुञ्च) मोचय (नः) अस्मान् (परि) सर्वथा (अंहसः) पापात् ॥

Translation

9. In that we have said O waters, O inviolable [kine], O Varuṇa, from
   that sin do thou free us, O thou of thousand-fold heroism.

Notes

That is, if we have called these divinities to witness an untruth: cf.
the nearly equivalent vii. 83. 2 c-e. The translation implies
emendation to ághnyās; váruṇa, which can be only vocative, proves
each of its predecessors such; the comm. understands all the three as
vocative, and paraphrases [he] āpo yūyaṁ jānīdhve, he aghnyā
yūyam mama cittaṁ jānīdhve, etc. Ppp. reads in b varuṇena yad.
Our mss. read again páryaṅh- (p. pári॰aṅhasaḥ), and so apparently do
SPP’s, although he does not distinctly say so; ⌊his note to vs. 8 (note
2, p. 455) perhaps makes such an implication⌋.

If we have cried, O Waters! Cows! if we have cried, O Varuna! For this endowed with thousand powers! deliver us from misery.

• वरुणः
• भृगुः
• अनुष्टुप्
• भैषज्य सूक्त

ब्रह्म की उपासना का उपदेश।

पदार्थान्वयभाषाः - (यत्) क्योंकि (आपः) प्राण और (अघ्न्याः) न मारने योग्य गौएँ हैं, (इति) इसलिये, (वरुण) हे वरुण ! [सर्वश्रेष्ठ परमात्मन्] (इति) इसलिये, (यत्) जो कुछ [असत्य] (ऊचिम) हमने बोला है। (सहस्रवीर्य) हे सहस्रप्रकार के पराक्रमवाले ! [ईश्वर] (तस्मात्) उस (अंहसः) पाप से (नः) हमें (परि) सर्वथा (मुञ्च) छुड़ा ॥९॥

भावार्थभाषाः - मनुष्य अपने प्राणों, गौओं और परमात्मा का शपथ करके कभी असत्य न बोलें और न कभी पाप करें ॥९॥

टिप्पणी: इस मन्त्र का पहिला भाग आ चुका है-अ०७।८३।२, और कुछ भेद से यजुर्वेद में है-२०।१८॥९−(यत्) यस्मात् (आपः) प्राणाः (अघ्न्याः) अहन्तव्या गावः (इति) अनेन प्रकारेण (वरुण) हे सर्वोत्कृष्ट (इति) एवम् (यत्) अनृतम् (ऊचिम) वयं कथितवन्तः। अन्यत् पूर्ववत् ॥

Translation

10. Both Mitra and Varuṇa went forth after thee, O ointment; they,
    having gone far after thee, brought thee back for enjoyment (bhogá).

Notes

All the authorities ⌊save W’s E. and one of SPP’s reciters⌋, and Ppp.
also, give at the end púnar ohatu; but the pada-mss. give púnaḥ;
rohatu, which is a blunder, since the corresponding saṁhitā would be
púnā rohatu ⌊which W’s E. in fact has⌋. SPP. emends to púnar ó
”hatuḥ (p. púnaḥ: ā́: ūhatuḥ), and the translation follows this,
rather than our own nearly equivalent and equally acceptable emendation
to púnar ó ”hatām. ⌊Whitney here overlooks the lack of accent on the
oh-: the Berlin text, the text of W’s Collation Book, and his Index,
under 1 ūh, all give ohatām without accent. Root 1 ūh does not
appear to be quotable with a, and it would seem that SPP’s
emendation (root vah with a) must of need be preferred.⌋ The
comm., ⌊with his text, and with SPP’s reciter V., who accented púnar
āhatuḥ,⌋ gives punar āhatuḥ (= punar āgantavyam ity ūcatuḥ!). ⌊We
might better render bhogāya by ’ for our use?⌋ Half the mss. accent
with us ánu préy- in b; SPP. gives anu, with the pada-text
(anu॰préyatuḥ).

Mitra and Varuna, O Salve have closely followed after thee May they, when they have followed thee afar, restore thee for our use.

• आञ्जनम्
• भृगुः
• अनुष्टुप्
• भैषज्य सूक्त

ब्रह्म की उपासना का उपदेश।

पदार्थान्वयभाषाः - (आञ्जन) हे आञ्जन ! [संसार के प्रकट करनेवाले ब्रह्म] [मेरे] (मित्रः) प्राणः (च च) और (वरुणः) अपान दोनों (त्वा अनुप्रेयतुः) तेरे पीछे-आगे चले गये हैं। (तौ) वे दोनों (दूरम्) दूर तक (अनुगत्य) पीछे चलकर (त्वा) तुझको (भोगाय) सुख भोगने के लिये (पुनः) फिर (आ ऊहतुः) ले आये हैं ॥१०॥

भावार्थभाषाः - जो मनुष्य प्राण और अपान अर्थात् पूरे सामर्थ्य से परमात्मा को दूर-दूर तक खोजते हैं, वे ही उसको अपने समीप पाकर आनन्द भोगते हैं ॥१०॥

टिप्पणी: १०−(मित्रः) मम प्राणः (च) (त्वा) त्वां परमात्मानम् (वरुणः) अपानः (च) (अनुप्रेयतुः) इण् गतौ-लिट्। अनुसृत्य अग्रे जग्मतुः (आञ्जन) म०१। संसारस्य व्यक्तीकारक ब्रह्म (तौ) प्राणापानौ (त्वा) त्वाम् (अनुगत्य) अनुसृत्य (भोगाय) सुखानुभवाय (पुनः) (आ ऊहतुः) वह प्रापणे-लिट्। आनीतवन्तौ ॥