०४५ आञ्जनम्

45. With an ointment etc.: for various objects.

आञ्जनम्।
१-१० भृगुः। आञ्जनम्, मन्त्रोक्ताः। १-२ अनुष्टुप्, ३-४ त्रिष्टुप्, ६-१० एकावसाना महाबृहती ( ६ विराट् ७-१० निचृत्)।

[Bhṛgu.—daśa. 1-5. āñjanadevatyam; 6-10. mantroktadevatyam. 1, 2. anuṣṭubh; 3-5. triṣṭubh; 6-10. 1-av. mahābṛhatī (6. virāj; 7-10. nicṛṭ).]

Comment

⌊Prose in part, vss. 6-10.⌋ Found (except vs. 9) also in Pāipp. xv., next after our 44. The practical use is, according to the comm., the same with that of 44.

Translations

Translated: Griffith, ii. 301.

A curative and protective charm

Translation

1. Bringing together witchcraft to the house of the witchcraft-maker, as
   it were debt from debt, do thou, O ointment, crush in the ribs of the
   hostile eye-conjurer.

Notes

With the second half-verse compare ii. 7. 5 c, d. The first half
seems to mean “paying back or returning…as debt upon debt, or repeated
debt”; this is, except for the sense given to the ablative ṛṇāt (which
he explains by ṛṇāt…bhītaḥ, or, alternatively, ṛṇadātur
uttamarṇāt: both wrongly), the understanding of the comm. ⌊Griffith
says: “As debt from debt: as a man returns to his creditor a part of
what he owes him."⌋ Many of the authorities give riṇā́d riṇám (Ppp. has
ṛṇ-); and some accent the first syllable, ri- or ṛ-. At the end of
a, nearly all have saṁnayáṁ (p. sam॰nayám), but the comm.
saṁnayan, which SPP. adopts (saṁnáyan) and which is followed in the
translation above, as being a smaller alteration of the original than
our emendation sáṁ naya, and at least equally acceptable in point of
sense. In c the comm. has the bad reading cakṣur mitrasya. Ppp.
ends d with āñjanam.

As debt from debt repay and send sorcery to the sorcerer’s house. Split, Salve! the cruel villain’s ribs whose evil eye bewitches us.

ऋ॒णात्। ऋ॒णम्ऽइ॑व। स॒म्ऽनय॑न्। कृ॒त्याम्। कृ॒त्या॒ऽकृतः॑। गृ॒हम्। चक्षुः॑ऽमन्त्रस्य। दुः॒ऽहार्दः॑। पृ॒ष्टीः। अपि॑। शृ॒ण॒। आ॒ऽअ॒ञ्ज॒न॒। ४५.१।

• आञ्जनम्
• भृगुः
• अनुष्टुप्
• आञ्जन सूक्त

ऐश्वर्य की प्राप्ति का उपदेश।

पदार्थान्वयभाषाः - (इव) जैसे (ऋणात्) ऋण में से (ऋणम्) ऋण को [अर्थात् जैसे ऋण का भाग ऋणदाता को मनुष्य शीघ्र भेजता है वैसे] (कृत्याम्) हिंसा को (कृत्याकृतः) हिंसा करनेवाले के (गृहम्) घर (संनयन्) भेज देता हुआ तू, (आञ्जन) हे आञ्जन ! [संसार के प्रकट करनेवाले ब्रह्म] (चक्षुर्मन्त्रस्य) आँख से गुप्त बात करनेवाले (दुर्हार्दः) दुष्ट हृदयवाले की (पृष्टीः) पसलियों को (अपि) अवश्य (शृण) तोड़ डाल ॥१॥

भावार्थभाषाः - जैसे मनुष्य उधार देनेवाले को उधार लिया हुआ शीघ्र भेजकर सुख पाता है, वैसे ही मनुष्य पीड़ा देनेवाले को शीघ्र दण्ड देकर आनन्द पावें ॥१॥

टिप्पणी: इस मन्त्र का उत्तरार्द्ध कुछ भेद से ऊपर आ चुका है-अ०२।७।५॥१−(ऋणात्) ऋ गतौ-क्त प्रत्ययः, तस्य नत्वम्। पुनर्देयत्वेन गृहीताद्धनात् (ऋणम्) ऋणभागम् (इव) यथा (संनयन्) सम्यक् प्रापयन् (कृत्याम्) हिंसाम् (कृत्याकृतः) हिंसाकारकस्य (गृहम्) चक्षुर्मन्त्रस्य अ०२।७।५। चक्षुः+मत्रि गुप्तभाषणे-अच् घञ् वा। नेत्रसङ्केतेन विचारशीलस्य पिशुनस्य (दुर्हार्दः) दुष्टहृदयस्य (पृष्टीः) पार्श्वास्थीनि (अपि) अवश्यम् (शृण) विनाशय (आञ्जन) ४४।१। हे संसारस्य व्यक्तीकारक ब्रह्म ॥

Translation

2. What evil-dreaming [is] in us, what in [our] kine, and what in
   our house, also the…of one hostile, let him that is unfriendly take
   upon himself (prati-muc).

Notes

Both sense and meter require the emendation in d of priyás to
ápriyas, and the comm. has the latter, but all the authorities,* and
Ppp. (durhārdaṣ priya pra-), and SPP. give the former. In c, the
general reading of the mss. is ánāmagas tvám (p. ánāmagaḥ: tvám);
for tváṁ ca is found tvā́ṁ ca, táṁ ca, táṁta, ⌊tvác ca, tá
ca, tac ca⌋. SPP. accepts ánāmagas tám, but what sense he can
possibly attach to the words does not appear. Ppp. gives māmagatasya
dur-. The comm. reads anāmakas tac ca, which is equally impossible;
and he makes a senseless explanation of anāmakas: īdṛn̄nāmā tādṛn̄nāme
’ty evaṁ nāmarahitaḥ; and he falsely regards durhārdas as a nom.
sing. qualified by anāmakas. Our conjecture, anāmayatváṁ ca d-, is
very unsatisfactory, in regard both to meter and to sense; anāgastvám
‘guiltlessness’ would make a good anuṣṭubh pāda, and be very near to
the reading of the mss.; but it would be, equally with anāmayatvam,
discordant with duṣvápnyam, and would require priyás in d. ⌊Ppp.
reads muñcatā at the end.⌋

*⌊The reciter V., curiously, has as an alternative, durhā́rdo ‘priyás,
which (the accent being wrong) is neither one thing nor the other, but
may well be taken as supporting the comm’s reading ápriyas, as against
priyás; the true saṁhitā-reading would then be durhā́rdó ‘priyaḥ.⌋

⌊The solution of this desperate passage seems to me to be suggested by
57. 5 below, of which the first part is identical with our a, b
here, and of which the second part begins with anāsmākás tád and ends
(nearly like v. 14. 3 d) with niṣkám iva (pronounce niṣkéva)
práti muñcatām. In our c, d I would read anāsmākás tád durhā́rdó
‘priyaḥ práti muñcatām (pada-reading duḥ॰hā́rdaḥ: ápriyaḥ), and
render ’that let him who is not of us, the evil-hearted, the
unfriendly, put upon himself.’ The tád is supported by the comm., and
in a measure by SPP’s D.V. and C³.; the ápriyas, by the comm. and V.
(as above) and the meter; and anāsmākás comes near to the
ms.-readings, and, indeed, considering the ánāmakas of the living
reciter V. and of the comm., is not ill supported.⌋

⌊It remains to note that no valid objection can be taken against making
a nom. sing, of durhā́rda-s: its use as such is a natural way of
avoiding the form from the consonantal stem (which was as much of a
stumbling-block to the ancient Hindu as it is to the modern tyro in
Sanskrit), and is entirely analogous to the use of hṛ́dayam rather than
hṛ́d (cf. my Noun-Inflection, p. 471). The comm. is accordingly right
in saying here durhārdo duṣṭacittaḥ, as he was also in glossing the
suhā́rt of ii. 7. 5 by śobhanahārdaḥ sumanaskaḥ. The nom.
durhā́rda-s is a form of transition to the a-declension, with
durhā́rd-am (so viii. 3. 25) as its point of departure (cf. durhā́rdān
of the mss. at xix. 28. 8); just so the later pā́da-s (from pā́d-am)
replaces the older pā́t (Noun-Inflection, p. 471).⌋

⌊Of the older nom. sing. masc. or fern., however, the true form is
suhā́r, p. su॰hā́ḥ, of which traces, albeit scanty, are found in the
Veda: one is at MS. iv. 2. 5, p. 26¹⁶, priyā́ naḥ suhā́r ṇaḥ; and
another is at AV. ii. 7. 5, where both ed’s read yáḥ suhā́rt téna naḥ
sahá. Here the saṁhitā-authorities taken together are divided between
suhā́rt téna (so 11) and suhā́t téna (so 6); but the
pada-authorities (7 out of 8) give su॰hā́t, the notable exception
being the śrotriya K., who recited the true form su॰hā́ḥ. The
saṁhitā-form for this ought to be suhā́s (téna), and possibly this
form is concealed in the reading suhā́tténa of S^(m). etc. If not, then
(since rtt = rt: Gram. §232) we may regard the combination suhā́rt
t- as representing suhā́r t-, nom. suhā́r, with breach of the rule of
sandhi requiring the change of suhā́r to suhā́s before t-. The
motive for this breach was perhaps to avoid disguising still further the
form suhā́r, itself extremely rare and none too easily recognized; and
the motive is perhaps as clear as it is in the case of aves avet, ajāis
ajāit, etc., cited by W., Gram. §555 a.—The nom. suhā́rt seems to be
grammatical and not intolerable in the texts, and to be unparalleled
(cf. Noun-Inflection, p. 472).⌋

⌊☞ See p. 1046.⌋

Whatever evil dream we have, what’er befall our kine or home, Be this that is salubrity, the evil-hearted’s foe applied.

यत्। अ॒स्मासु॑। दुः॒ऽस्वप्न्य॑म्। यत्। गोषु॑। यत्। च॒। नः॒। गृ॒हे। अना॑मगः। तम्। च॒। दुः॒ऽहार्दः॑। प्रि॒यः। प्रति॑। मु॒ञ्च॒ता॒म्। ४५.२।

• आञ्जनम्
• भृगुः
• अनुष्टुप्
• आञ्जन सूक्त

ऐश्वर्य की प्राप्ति का उपदेश।

पदार्थान्वयभाषाः - (यत्) जो (दुःष्वप्न्यम्) दुष्ट स्वप्न (अस्मासु) हममें (यत्) जो (गोषु) गौओं में (च) और (यत्) जो (नः) हमारे (गृहे) घर में है। (च) और (दुर्हार्दः) दुष्ट हृदयवाले का (अनामगः) अनामय [स्वास्थ्य] है, (तम्) उसको [भी] (प्रियः) [हमारा] प्रिय (प्रति) प्रतिकूल (मुञ्चताम्) छोड़े ॥२॥

भावार्थभाषाः - यदि दुष्ट लोग धर्मात्माओं के साथ पीड़ाजनक व्यवहार करें, तो उनको उसका यथोचित दण्ड दिया जावे ॥२॥

टिप्पणी: २−(यत्) (अस्मासु) धर्मात्मसु (दुःष्वप्न्यम्) निद्रावैकल्यम् (यत्) (गोषु) धेनुषु (यत्) (च) (नः) अस्माकम् (गृहे) निवासे (अनामगः) नञ्+आम+गमेः-ड प्रत्ययः। आमो रोगः। अनामं नैरोग्यं गच्छति प्राप्नोति यस्मात् सः। अनामयः। स्वास्थ्यम् (तम्) अनामयम् (च) (दुर्हार्दः) दुष्टहृदयस्य (प्रियः) अस्माकं हितकरः (प्रति) प्रतिकूलम् (मुञ्चताम्) मोचयतु ॥

Translation

3. Increasing from the force of the refreshment of the waters, born out
   of Agni Jātavedas—may the ointment that is four-heroed, that is of the
   mountains, make the quarters, the directions, propitious to thee.

Notes

In a, ūrjás might, of course, be ablative, coördinate with
ójasas; the whole expression is too obscure to help the construction
by the sense. The comm. reads ūrjam; Ppp. combines ūrjo ’jaso, and
has in c parvataṁ. The Anukr. does not heed the redundant syllable
in c.

Increasing from the Waters’ strength and vigour, sprung into life from Agni Jatavedas, Strong as four heroes, mountain born, this Ointment make for thee quarters and mind-points auspicious!

अ॒पाम्। ऊ॒र्जः। ओज॑सः। व॒वृ॒धा॒नम्। अ॒ग्नेः। जा॒तम्। अधि॑। जा॒तऽवे॑दसः। चतुः॑ऽवीरम्। प॒र्व॒तीय॑म्। यत्। आ॒ऽअञ्ज॑नम्। दिशः॑। प्र॒ऽदिशः॑। क॒र॒त्। इत्। शि॒वाः। ते॒। ४५.३।

• आञ्जनम्
• भृगुः
• त्रिष्टुप्
• आञ्जन सूक्त

ऐश्वर्य की प्राप्ति का उपदेश।

पदार्थान्वयभाषाः - (अपाम्) प्रजाओं के (ऊर्जः) अन्न के और (ओजसः) पराक्रम से (वावृधानम्) बढ़ानेवाले और (जातवेदसः) उत्पन्न पदार्थों में विद्यमान (अग्नेः) अग्नि [सूर्य आदि] से (अधि) अधिक (जातम्) प्रसिद्ध, (चुतुर्वीरम्) चारों दिशाओं में वीर और (पर्वतीयम्) मेघों में वर्तमान (यत्) जो (आञ्जनम्) आञ्जन [संसार का प्रकट करनेवाला ब्रह्म] है, वह (दिशः) दिशाओं और (प्रदिशः) बड़ी दिशाओं [पूर्व आदि] को (ते) तेरे लिये, हे मनुष्य ! (इत्) अवश्य (शिवाः) कल्याणकारी (करत्) करे ॥३॥

भावार्थभाषाः - जो मनुष्य सर्वशक्तिमान् परमात्मा में भक्ति करके पुरुषार्थ करते हैं, वे सब दिशाओं में सुख पाते हैं ॥३॥

टिप्पणी: ३−(अपाम्) प्रजानाम् (ऊर्जः) अन्नस्य (ओजसः) पराक्रमस्य च (वावृधानम्) अतिवर्धकम् (अग्नेः) सूर्यादिसकाशात् (जातम्) प्रसिद्धम् (अधि) अधिकम् (जातवेदसः) जातेषु पदार्थेषु विद्यमानात् (चतुर्वीरम्) चतसृषु दिक्षु शूरम् (पर्वतीयम्) पर्वतेषु मेघेषु वर्तमानम् (यत्) (आञ्जनम्) संसारस्य व्यक्तीकारकं ब्रह्म (दिशः) अवान्तरदिशाः (प्रदिशः) प्रकृष्टा दिशाः प्रागाद्याः (करत्) कुर्यात् (इत्) अवश्यम् (शिवाः) सुखप्रदाः (ते) तुभ्यम् ॥

Translation

4. The four-heroed ointment is bound to thee; be all the quarters free
   from fear for thee; firm shalt thou stand, like Savitar desirable; let
   these people (víśas) render thee tribute.

Notes

In a, b Ppp. combines badhyatā ”ñj-, diśo ‘bhayās. In c, the
mss. ⌊with one or two exceptions⌋ read cāryà i- (p. ca: āryàḥ); SPP.
alters the accent to cā́rya (p. ca: ā́ryaḥ); our emendation to
vā́ryas ⌊W’s B. has vāryà i-⌋ is not absolutely necessary, yet
certainly a plausible improvement; and it is in a certain measure
supported by Ppp., which gives vāri imā; the translation above implies
it. The comm. understands arya, vocative, rendering it by svāmin. In
d all the mss. have víśas ⌊but Ws E. seems to have díśas⌋, and
our substitution of díśas was hardly called for; but Ppp. favors it,
reading diśo bhriyante. The comm. gives two explanations for the
strange epithet caturvīra, showing that he is merely guessing what its
sense might possibly be. We have in d again an extra syllable of
which the Anukr. takes no notice.

On thee is laid the Chaturvira Ointment: let all the regions give thee peace and safety. Secure like precious Savitar thou standest: to thee let all these regions bring their tribute.

चतुः॑ऽवीरम्। ब॒ध्य॒ते॒। आ॒ऽअञ्ज॑नम्। ते॒। सर्वाः॑। दिशः॑। अभ॑याः। ते॒। भ॒व॒न्तु॒। ध्रु॒वः। ति॒ष्ठा॒सि॒। स॒वि॒ताऽइ॑व। च॒। आर्यः॑। इ॒माः। विशः॑। अ॒भि। ह॒र॒न्तु॒। ते॒। ब॒लिम्। ४५.४।

• आञ्जनम्
• भृगुः
• त्रिष्टुप्
• आञ्जन सूक्त

ऐश्वर्य की प्राप्ति का उपदेश।

पदार्थान्वयभाषाः - [हे मनुष्य !] (ते) तेरे लिये (चतुर्वीरम्) चारों दिशाओं में वीर, (आञ्जनम्) आञ्जन [संसार का प्रकट करनेवाला ब्रह्म] (बध्यते) धारण किया जाता है, (ते) तेरे लिये (सर्वाः) सब (दिशः) दिशाएँ (अभयाः) निर्भय (भवन्तु) होवें। (च) और (आर्यः) श्रेष्ठ तू (सविता इव) सूर्य के समान (ध्रुवः) दृढ़ होकर (तिष्ठासि) ठहरा रह, (इमाः) यह (विशः) प्रजाएँ (ते) तेरे लिये (बलिम्) बलि [कर] (अभि) सब ओर से (हरन्तु) लावें ॥४॥

भावार्थभाषाः - परमात्मा के दृढ़ स्वभाव उपासक पुरुष दिग्विजयी होकर सब प्रजाओं को वश में करें ॥४॥

टिप्पणी: ४−(चतुर्वीरम्) चतसृषु दिक्षु शूरम् (बध्यते) ध्रियते (आञ्जनम्) संसारस्य व्यक्तीकारकं ब्रह्म (ते) तुभ्यम् (सर्वाः) समस्ताः (दिशः) (अभयाः) निर्भयाः (ते) तुभ्यम् (भवन्तु) (ध्रुवः) दृढः सन् (तिष्ठासि) स्थितो भूयाः (सविता) सूर्यः (इव) यथा (च) (आर्यः) श्रेष्ठस्त्वम् (इमाः) वर्तमानाः (विशः) प्रजाः (अभि) अभितः (हरन्तु) प्रापयन्तु (ते) तुभ्यम् (बलिम्) करम्। भागम् ॥

Translation

5. Use thou one as ointment; make one an amulet; bathe with one; drink
   one of them; let the four-heroed one protect us about from the four
   destructive bonds of seizure (grā́hi).

Notes

All the mss.* have at the beginning ā́kṣva, which the pada-text
leaves undivided; SPP. goes so far as to emend the latter to ā́: akṣva,
but is unwilling to follow us in reading ā́ ’n̄kṣva, although akṣva is
no possible form, and the comm. agrees with our emendation. Ppp. reads
ākṣakaṁ maṇ-. In b the mss. give ékenā́pivāíkam, and the
pada-mss. resolve it into ékena: ápi: vā: ékam. Our emendation to
ékena píbāí ’kam is evidently just what is required; but SPP. chooses
to retain ékenā́, and so reads ⌊in pada-text⌋ ékena: ā́: piba,
remarking that “if RW. had discerned the ā́ after ékena, their very
correct emendation would have been free from the defect of unnecessarily
changing the ancient accent of the saṁhitā-text.” This reads like a
joke, considering how the text of book xix. (not to speak of previous
books) abounds in gross errors of accentuation, and how often we and he
have been compelled to emend it—for example, in the preceding verse,
where the “ancient accent” cāryà was changed by him to cā́rya. ⌊Apart
from this passage,⌋ the compound ā + pā does not occur in the
Atharvan, and, although it is not unknown, it would be distinctly out of
place here. The version of the pāda in Ppp. is totally corrupt:
śvāśīkenapavīkam eṣām. The comm. reads ekenā ’vivekam eṣām, and
labors, with his usual ill-success, to devise an explanation of
avivekam. To ekam etc. he supplies āñjanam; as his reading gets
rid of the fourth, he connects the first three with the “three-peaked
mountain” from which the ointment is derived: triṣu parvatakakutsū
’tpannāni! Apparently the fourfold-ness is related in some way or other
to the “four-heroed”-ness. In d, the comm. commits the extraordinary
blunder of taking grāhyās as gerundive: grahītavyā āñjanamayā
oṣadhayaḥ! and this compels him to change pātu to pāntu. The
pada-mss. (except one of SPP’s, p.m.) have grā́hyā, they also failing
to recognize the not uncommon noun grā́hi; SPP. makes the necessary
emendation to -hyāḥ. *⌊But SPP’s S^(m)., ākṣvā́ikam.⌋

Make one thy salve, thine amulet another, drink one, and with another bathe thy body. So let the Chaturvira keep us guarded from the four bonds of Nirriti and Grahi.

आ। अ॒क्ष्व॒। एक॑म्। म॒णिम्। एक॑म्। कृ॒णु॒ष्व॒। स्ना॒हि। एके॑न। आ। पि॒ब॒। एक॑म्। ए॒षा॒म्। चतुः॑ऽवीरम्। नैः॒ऽऋ॒तेभ्यः॑। च॒तुःऽभ्यः॑। ग्राह्याः॑। ब॒न्धेभ्यः॑। परि॑। पा॒तु॒। अ॒स्मान्। ४५.५।

• आञ्जनम्
• भृगुः
• त्रिष्टुप्
• आञ्जन सूक्त

ऐश्वर्य की प्राप्ति का उपदेश।

पदार्थान्वयभाषाः - [हे मनुष्य !] (एकम्) एक [ब्रह्म] को (आ) सब ओर से (अक्ष्व) प्राप्त हो, (एकम्) एक को (मणिम्) श्रेष्ठ (कृणुष्व) बना, (एकेन) एक के साथ (स्नाहि) शुद्ध हो, (एषाम्) इन [पदार्थों] में से (एकम्) एक को (आ) लेकर (पिब) पान कर। (चतुर्वीरम्) चारों दिशाओं में वीर [ब्रह्म] (ग्राह्याः) ग्राही [गठिया रोग] के (नैर्ऋतेभ्यः) महाविपत्तिवाले (चतुर्भ्यः) चारों [दिशाओं में फैले] (बन्धेभ्यः) बन्धनों से (अस्मान्) हमें (परि पातु) बचाये रक्खे ॥५॥

भावार्थभाषाः - मनुष्य एक अद्वितीय परमात्मा में श्रद्धा करके शारीरिक और आत्मिक रोगों से मुक्त होवे ॥५॥

टिप्पणी: ५−(आ) समन्तात् (अक्ष्व) अक्षू व्याप्तौ-आत्मनेपदं लोट्। प्राप्नुहि (एकम्) अद्वितीयं ब्रह्म (मणिम्) श्रेष्ठम् (एकम्) ब्रह्म (कृणुष्व) कुरु (स्नाहि) शुद्धो भव (एकेन) ब्रह्मणा (आ) आनीय (पिब) पानं कुरु (एकम्) एषाम् पदार्थानां मध्ये (चतुर्वीरम्) चतसृषु दिक्षु वीररूपं ब्रह्म (नैर्ऋतेभ्यः) निर्ऋति-अण्। महाविपत्तिसम्बन्धिभ्यः (चतुर्भ्यः) चतसृषु दिक्षु व्याप्तेभ्यः (ग्राह्याः) अ०२।९।१। ग्रहणशीलपीडायाः (बन्धेभ्यः) पाशेभ्यः (परि) सर्वतः (पातु) रक्षतु (अस्मान् ॥

Translation

6. Let Agni favor (av) me with fire (? agní), in order to breath, to
   expiration, to life-time, to splendor, to force, to brilliancy, to
   well-being, to welfare: hail!

Notes

The comm. is uncertain whether by the second agni (agninā) is meant
agniīvadharmeṇa, or pāvakādiguṇakena svamūrtyaniareṇā ’gninā
sahitaḥ. All the mss. accent subhūtáye here, ⌊but súbhūtyā at iii.
14. 2 (cf. Grammar §1288 e): SPP. accents here -táye, with the mss.;
but the Berlin text sú- here, in conformity with both editions and the
mss. at iii. 14. 1⌋. Ppp. reads mā agninā.

7. Let Indra favor me with what is Indra’s (indriyá), in order to
   breath etc. etc.

{{smaller block|The comm. gives a double interpretation of indriya.
Ppp. again has mā indriy-.

May Agni protect me with fire for inspiration and expiration, for strength, for energy, for vigour, for weal and prosperity. All Hail!

अ॒ग्निः। मा॒। अ॒ग्निना॑। अ॒व॒तु॒। प्रा॒णाय॑। अ॒पा॒नाय॑। आयु॑षे। वर्च॑से। ओज॑से। तेज॑से। स्व॒स्तये॑। सु॒ऽभू॒तये॑। स्वाहा॑। ४५.६।

• आञ्जनम्
• भृगुः
• एकावसाना विराण्महाबृहती
• आञ्जन सूक्त

ऐश्वर्य की प्राप्ति का उपदेश।

पदार्थान्वयभाषाः - (अग्निः) ज्ञानवान् [परमेश्वर] (मा) मुझे (अग्निना) ज्ञान के साथ (अवतु) बचावे, (प्राणाय) प्राण के लिये, (अपानाय) अपान के लिये, (आयुषे) जीवन के लिये, (वर्चसे) प्रताप के लिये, (ओजसे) पराक्रम के लिये, (तेजसे) तेज के लिये, (स्वस्तये) स्वस्ति [सुन्दर सत्ता] के लिये और (सुभूतये) बड़े ऐश्वर्य के लिये (स्वाहा) स्वाहा [सुन्दर वाणी] हो ॥६॥

भावार्थभाषाः - मनुष्य परमात्मा की उपासनापूर्वक शारीरिक क्रान्ति और आत्मिक उन्नति करके अपना बल, पराक्रम आदि बढ़ावें ॥६॥

टिप्पणी: ६−(अग्निः) ज्ञानवान् परमेश्वरः (मा) माम् (अग्निना) ज्ञानेन (अवतु) रक्षतु (प्राणाय) प्राणस्थैर्याय (अपानाय) अपानस्वास्थ्याय (आयुषे) श्रेष्ठजीवनाय (वर्चसे) प्रतापाय (ओजसे) पराक्रमाय (तेजसे) शरीरकान्तिवर्धनाय (स्वस्तये) कल्याणाय। सुसत्ताप्राप्तये (सुभूतये) शोभनायै सम्पदे (स्वाहा) सुवाणी भवतु ॥

इन्द्रो॑ मेन्द्रि॒येणा॑वतु प्रा॒णाया॑पा॒नायायु॑षे॒ वर्च॑स॒ ओज॑से॒ तेज॑से स्व॒स्तये॑ सुभू॒तये॒ स्वाहा॑॥७॥

May Indra protect me with his Indra-power for inspiration, etc.

इन्द्रः॑। मा॒। इ॒न्द्रि॒येण॑। अ॒व॒तु॒। प्रा॒णाय॑। अ॒पा॒नाय॑। आयु॑षे। वर्च॑से। ओज॑से। तेज॑से। स्व॒स्तये॑। सु॒ऽभू॒तये॑। स्वाहा॑। ४५.७।

• आञ्जनम्
• भृगुः
• एकावसाना निचृन्महाबृहती
• आञ्जन सूक्त

ऐश्वर्य की प्राप्ति का उपदेश।

पदार्थान्वयभाषाः - (इन्द्रः) इन्द्र [परम ऐश्वर्यवान् जगदीश्वर] (मा) मुझे (इन्द्रियेण) इन्द्र के चिह्न [परम ऐश्वर्य] के साथ (अवतु) बचावे, (प्राणाय) प्राण के लिये……. [म०६] ॥७॥

भावार्थभाषाः - मन्त्र ६ के समान है ॥७॥

टिप्पणी: ७−(इन्द्रः) परमैश्वर्यवान् जगदीश्वरः (इन्द्रियेण) इन्द्रियमिन्द्रलिङ्ग०। पा०५।२।९३। इन्द्र-घच्। इन्द्रलिङ्गेन। इन्द्रत्वेन। परमैश्वर्येण। अन्यत् पूर्ववत् ॥

Translation

8. Let Soma favor me with what is Soma’s (sāúmya), in order to breath
   etc. etc.

Notes

The comm. explains sāúmyena as somatvasampādakena dharmeṇa
jagadāpyāyanakāritvādidharmeṇa.

May Soma protect me with Soma-power, etc.

सोमः॑। मा॒। सौम्ये॑न। अ॒व॒तु॒। प्रा॒णाय॑। अ॒पा॒नाय॑। आयु॑षे। वर्च॑से। ओज॑से। तेज॑से। स्व॒स्तये॑। सु॒ऽभू॒तये॑। स्वाहा॑। ४५.८।

• आञ्जनम्
• भृगुः
• एकावसाना निचृन्महाबृहती
• आञ्जन सूक्त

ऐश्वर्य की प्राप्ति का उपदेश।

पदार्थान्वयभाषाः - (सोमः) शान्तस्वभाव परमेश्वर (मा) मुझे (सौम्येन) शान्त गुण के साथ (अवतु) बचावे, (प्राणाय) प्राण के लिये….. [मन्त्र ६] ॥८॥

भावार्थभाषाः - मन्त्र ६ के समान है ॥८॥

टिप्पणी: ८−(सोमः) शान्तस्वभावः परमेश्वरः (सौम्येन) शान्तगुणेन। अन्यत् पूर्ववत् ॥

Translation

9. Let Bhaga favor me with fortune (bhága), in order to breath etc.
   etc.

Notes

The comm. has here a lacuna, embracing the commentary to this verse and
the text of the next. ⌊The verse is wanting in Ppp., as noted above.⌋

May Bhaga with good fortune protect me, etc.

भगः॑। मा॒। भगे॑न। अ॒व॒तु॒। प्रा॒णाय॑। अ॒पा॒नाय॑। आयु॑षे। वर्च॑से। ओज॑से। तेज॑से। स्व॒स्तये॑। सु॒ऽभू॒तये। स्वाहा॑। ४५.९।

• मन्त्रोक्ताः
• भृगुः
• एकावसाना निचृन्महाबृहती
• आञ्जन सूक्त

ऐश्वर्य की प्राप्ति का उपदेश।

पदार्थान्वयभाषाः - (भगः) सेवनीय [परमेश्वर] (मा) मुझे (भगेन) सेवनीय ऐश्वर्य के साथ (अवतु) बचावे, (प्राणाय) प्राण के लिये….. [मन्त्र ६] ॥९॥

भावार्थभाषाः - मन्त्र ६ के समान है ॥९॥

टिप्पणी: ९−(भगः) सेवनीयः परमेश्वरः (भगेन) सेवनीयेनैश्वर्येण। अन्यत् पूर्ववत् ॥

Translation

10. Let the Maruts favor me with troops, in order to breath etc. etc.

Notes

Ppp. reads this time suprabhūtaye. It is possible to make out of these
prose “verses” the number of syllables demanded by the Anukr. Perhaps
the modification nicṛt belongs only to vss. 7-9 (the manuscripts are
discordant and unclear).

⌊Here ends the fifth anuvāka, with 12 hymns and 74 verses.⌋

May the Maruts protect me with their troops for inspiration and expiration, for strength, for energy, for vigour, for weal and prosperity. All Hail!

म॒रुतः॑। मा॒। ग॒णैः। अ॒व॒न्तु॒। प्रा॒णाय॑। अ॒पा॒नाय॑। आयु॑षे। वर्च॑से। ओज॑से। तेज॑से। स्व॒स्तये॑। सु॒ऽभू॒तये॑। स्वाहा॑। ४५.१०।

• आञ्जनम्
• भृगुः
• एकावसाना निचृन्महाबृहती
• आञ्जन सूक्त

ऐश्वर्य की प्राप्ति का उपदेश।

पदार्थान्वयभाषाः - (मरुतः) शूर पुरुष (मा) मुझे (गणैः) सेना दलों के साथ (अवन्तु) बचावें, (प्राणाय) प्राण के लिये, (अपानाय) अपान के लिये, (आयुषे) जीवन के लिये, (वर्चसे) प्रताप के लिये, (ओजसे) पराक्रम के लिये, (तेजसे) तेज के लिये, (स्वस्तये) स्वस्ति [सुन्दर सत्ता] के लिये और (सुभूतये) बड़े ऐश्वर्य के लिये (स्वाहा) स्वाहा [सुन्दर वाणी] हो ॥१०॥

भावार्थभाषाः - सब मनुष्य परस्पर रक्षा करके संसार में उन्नति करें ॥१०॥ इति पञ्चमोऽनुवाकः ॥

टिप्पणी: १०−(मरुतः) म०१।२०।१। शत्रुनाशकाः शूराः (गणैः) सैन्यैः। अन्यत् पूर्ववत् ॥